2
,,Fă-ţi două trâmbiţe de argint; să le faci de argint bătut. Ele să-ţi slujească pentru chemarea adunării şi pentru pornirea taberilor.
3
Când se va suna cu ele, toată adunarea să se strângă la tine, la uşa cortului întâlnirii.
4
Când se va suna numai cu o trâmbiţă, să se strângă la tine căpeteniile, mai marii peste miile lui Israel.
5
Când veţi suna cu vâlvă, să pornească ceice tăbărăsc la răsărit;
6
când veţi suna a doua oară cu vâlvă, să pornească ceice tăbărăsc la miază-zi: pentru plecarea lor, să se sune cu vâlvă.
7
Când va fi vorba de strângerea adunării, să sunaţi, dar să nu sunaţi cu vâlvă.
8
Din trâmbiţe să sune fiii lui Aaron, preoţii. Aceasta să fie o lege vecinică pentru voi şi pentru urmaşii voştri.
9
Când veţi merge la război, în ţara voastră, împotriva vrăjmaşului care va lupta împotriva voastră, să sunaţi cu vâlvă din trâmbiţe, şi Domnul, Dumnezeul vostru, Îşi va aduce aminte de voi, şi veţi fi izbăviţi de vrăjmaşii voştri.
10
În zilele voastre de bucurie, la sărbătorile voastre, şi la lunile noi ale voastre, să sunaţi din trâmbiţe, când vă veţi aduce arderile de tot şi jertfele de mulţămire; şi ele vor face ca Dumnezeul vostru să-Şi aducă aminte de voi. Eu sânt Domnul, Dumnezeul vostru.``
11
În ziua a douăsprezecea a lunii a doua a anului al doilea, s-a ridicat norul de pe cortul întâlnirii.
12
Şi copiii lui Israel au pornit din pustia Sinai după taberile lor. Norul s-a oprit în pustia Paran.
13
Această întâie plecare au făcut-o după porunca Domnului dată prin Moise.
14
Întăi a pornit steagul taberii fiilor lui Iuda, împreună cu oştirile lui. Peste oştirea lui Iuda era mai mare Nahşon, fiul lui Aminadab;
15
peste oştirea seminţiei fiilor lui Isahar era Netaneel, fiul lui Ţuar;
16
peste oştirea seminţiei fiilor lui Zabulon, era Eliab, fiul lui Helon.
17
Când a fost desfăcut cortul, au pornit întăi fiii lui Gherşon şi fiii lui Merari, ducând cortul.
18
Apoi a pornit steagul taberii lui Ruben, împreună cu oştirile lui. Peste oştirea lui Ruben era mai mare Eliţur, fiul lui Şedeur;
19
peste oştirea seminţiei fiilor lui Simeon, era Şelumiel, fiul lui Ţurişadai;
20
peste oştirea seminţiei fiilor lui Gad era Eliasaf, fiul lui Deuel.
21
Apoi au pornit Chehatiţii, ducând sfântul locaş; pănă la venirea lor ceilalţi întinseseră cortul.
22
Apoi a pornit steagul taberii fiilor lui Efraim, împreună cu oştirile lui. Peste oştirea lui Efraim era mai mare Elişama, fiul lui Amihud;
23
peste oştirea seminţiei fiilor lui Manase era Gamliel, fiul lui Pedahţur;
24
peste oştirea seminţiei fiilor lui Beniamin era Abidan, fiul lui Ghideoni.
25
Apoi a pornit steagul taberii fiilor lui Dan, împreună cu oştirile lui: ei erau coada tuturor taberilor. Peste oştirea lui Dan era mai mare Ahiezer, fiul lui Amişadai;
26
peste oştirea seminţiei fiilor lui Aşer era Paguiel, fiul lui Ocran;
27
peste oştirea seminţiei fiilor lui Neftali era Ahira, fiul lui Enan.
28
Acesta a fost şirul în care au pornit copiii lui Israel, după oştirile lor; aşa au plecat.
29
Moise a zis lui Hobab, fiul lui Reuel, Madianitul, socrul lui Moise: ,,Noi plecăm spre locul despre care Domnul a zis: ,Eu vi-l voi da.` Vino cu noi, şi îţi vom face bine, căci Domnul a făgăduit că va face bine lui Israel.``
30
Hobab i-a răspuns: ,,Nu pot să merg; ci mă voi duce în ţara mea şi în locul meu de naştere.``
31
Şi Moise a zis: ,,Nu ne părăsi, te rog; fiindcă tu cunoşti locurile unde putem să tăbărâm în pustie; deci tu să ne fii călăuză.
32
Şi dacă vii cu noi, te vom face să te bucuri de binele, pe care ni-l va face Domnul.``
33
Ei au plecat dela muntele Domnului, şi au mers trei zile; chivotul legământului Domnului a pornit înaintea lor, şi a făcut un drum de trei zile, ca să le caute un loc de odihnă.
34
Norul Domnului era deasupra lor în timpul zilei, când porneau din tabără.
35
Când pornea chivotul, Moise zicea: ,,Scoală-Te, Doamne, ca să se împrăştie vrăjmaşii Tăi, şi să fugă dinaintea Feţei Tale cei ce Te urăsc!``
36
Iar când îl aşezau, zicea: ,,Întoarce-Te, Doamne, la zecile de mii ale miilor lui Israel!``
{"verseMap":{"1":[{"id":9455,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Deuteronomy","title_en":"Book of Deuteronomy","content_ro":"<h3>DEUTERONOMY, Book of<\/h3>\n<p>Fifth book of the OT, and last of the Pentateuch (the five books of the Law). In it Moses restated to the people of Israel various laws and precepts of the covenant that God had revealed to them at Mt Sinai. Thus, the book has become known in Greek and Latin tradition as Deuteronomy (“second law”). That name has led some to misinterpret the significance of its contents as secondary. The book makes an important contribution to God’s unfolding revelation of his purpose for the nation of Israel. Moses’ reminders of the wilderness wanderings and the Ten Commandments, plus his instructions for life in the Promised Land, are a vital part of the OT covenant literature.<\/p>\n\n<p>Preview<\/p>\n<p>• Date and Authorship<\/p>\n<p>• Historical Setting<\/p>\n<p>• Significance of Deuteronomy<\/p>\n<p>• Deuteronomy and the Law<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"DateandAuthorship\">Date and Authorship<\/p>\n<p>Two basic views (with variations) on the date and authorship of Deuteronomy are advocated by modern biblical scholars. Those who consider Moses the author date the book in the 14th or 13th century <span>BC<\/span>. Others believe that it was composed by an unknown author in the seventh century <span>BC<\/span>, when Josiah was king in the southern kingdom of Judah.<\/p>\n<h5>The Case for a Seventh-Century Date<\/h5>\n<p>As early as 1805, W. M. L. de Wette advocated that Deuteronomy was used by Josiah in his seventh-century reforms, and that it was written shortly before that. Biblical critic Julius Wellhausen adopted that view, which has been advocated by many scholars ever since S. R. Driver publicized it in his <em>Introduction to the Literature of the Old Testament<\/em> (1891). According to that view, the book was written late but ascribed to Moses.<\/p>\n<p>Many modern scholars, such as Gerhard von Rad and G. E. Wright, regard Moses as the founder of Israel’s faith. They argue that whatever in Deuteronomy is from Moses was transmitted orally until about the seventh century <span>BC<\/span>. Denying that Moses actually wrote Deuteronomy, they attribute its present form to numerous writers and editors over an extended period of centuries.<\/p>\n<h5>The Case for Mosaic Authorship<\/h5>\n<p>In recent decades, studies of Hittite suzerainty treaties from the second millennium <span>BC<\/span> have yielded interesting comparisons between those treaty forms and the books of Exodus and Deuteronomy. In 1954 G. Mendenhall suggested that the form of the covenant at Mt Sinai was the same literary form used by Hittites in treaties with Syrian vassal states during the 14th and 13th centuries <span>BC<\/span>. In 1960 M. G. Kline applied that idea to the book of Deuteronomy, seeing it as a renewal of the Sinaitic covenant and outlining its structure as a literary unit reflecting the pattern of Hittite covenant forms.<\/p>\n<p>The book of Deuteronomy does contain certain parallels to Hittite vassal treaties. As a renewal treaty it appeals to the covenant of God with Israel at Mt Sinai, recorded in the book of Exodus.<\/p>\n<p>1. The “preamble” in ancient Hittite treaties usually identified the suzerain or ruler. In Deuteronomy 1:1-5 (Ex 20:1) Moses as the speaker represents God, the King of Israel. As his death approaches, Moses makes an appeal for the renewal of the covenant.<\/p>\n<li>2. In the “historical prologue” the suzerain usually cited the benefits he had bestowed on his vassal. In Deuteronomy 1:6–4:49 (Ex 20:2) Moses declares what God has done for Israel since his revelation at Mt Sinai. Moses reminds the people of Israel of God’s faithfulness even when they had been unfaithful.<\/li>\n<li>3. The “stipulations” were usually stated by the suzerain in the treaty’s third division. In Deuteronomy 5–26 Moses outlines the stipulations for Israel in their covenant relationship to God. The basic requirement in Deuteronomy 5–11 (Ex 20:3-17) is exclusive, wholehearted love for God. In the following chapters, Deuteronomy 12–26, the basic principle of exclusive love for God is applied to specific areas of culticceremonial consecration (Dt 12:1–16:17), judicial justice in government (16:18–21:23), the sanctity of God’s order (chs 22–25), and public acknowledgment of God as their Redeemer and King (ch 26).<\/li>\n<li>4. “Covenant ratification” usually contained a provision for treaty renewal and a formula for curses and blessings. In Deuteronomy 27 provision is made for Joshua to conclude the renewal of the covenant after the Israelites occupy the land. In addition, the divine threat and promise are expressed in blessings and curses as Israel swears its oath of allegiance on the plains of Moab.<\/li>\n<li>5. “Succession arrangements” were usually the concluding part of suzerainty-vassal treaties. In chapters 31–34 Joshua is designated as Moses’ successor. The written text is deposited in the sanctuary with the song of witness and a testamentary blessing by Moses. The book of Deuteronomy thus constitutes the documentary witness of God’s covenant as it concludes with the death of Moses.<\/li>\n<p>The fact that the literary structure of Deuteronomy parallels the legal forms characteristic of ancient Hittite treaties supports the traditional viewpoint that Moses is the author of Deuteronomy. When Moses is recognized as the mediator between God and Israel in the Sinaitic covenant, it is significant that the book of Deuteronomy represents Moses’ renewal of the covenant in the literary form current in the culture of his day.<\/p>\n<p class=\"h2\" id=\"HistoricalSetting\">Historical Setting<\/p>\n<p>Moses led the Israelites from Egypt through the wilderness to the plains of Moab east of the Dead Sea. Exodus 1–19 gives an account of the enslavement of the Israelites in Egypt, the birth and preparation of Moses, his contest with the pharaoh, the miraculous deliverance out of Egypt, and the journey to Mt Sinai (probably also known as Mt Horeb).<\/p>\n<p>In that desert area God’s great revelation came to Israel through Moses (Ex 20–40; Lv 1–27; Nm 1–9). At Mt Sinai, God identified himself as the one who had delivered the Israelites. There he established an agreement by which they would be exclusively devoted to him as his holy nation. There the tabernacle was built and the priesthood established. Instructions were given for making sacrifices and offerings, and for observing feasts and seasons, so that Israel’s pattern of living would show that they were God’s holy people. The tribes were also organized for encampment around the tabernacle and for the march to Canaan, the Promised Land.<\/p>\n<p>Numbers 10–21 is an account of the 38 years the Israelites spent in the wilderness. In 11 days they marched from Mt Horeb to Kadesh-barnea, about 40 miles (64 kilometers) south of Beersheba. From there 12 spies were sent into Canaan. Their report produced a crisis in the form of a revolt against God. Subsequently, Israel wandered in the wilderness for 38 years, during which those who had been at least 20 years old when they left Egypt died. The new generation moved to the plains of Moab, located east of the Dead Sea and north of the Arnon River. Numbers 20–36 tells of the conquest and occupation of the land east of the Jordan River.<\/p>\n<p>The book of Deuteronomy presents Moses’ address to the new generation of Israelites. In Exodus and Numbers God frequently speaks to Moses; in Deuteronomy, Moses is speaking at God’s command to the Israelites (Dt 1:1-4; 5:1; 29:1). In contrast to the preceding books, Deuteronomy has a style of exhortation in which Moses admonishes the new generation about their responsibility in view of the preceding generation’s failures. Whatever repetition occurs in Deuteronomy is carefully selected, with the specific purpose of warning the new generation so that they will not fail to conquer and occupy Canaan. Deuteronomy is not primarily retrospective; its outlook is optimistic about the future, offering hope for fulfilling the promises God made to the Israelites in Egypt.<\/p>\n<p class=\"h2\" id=\"SignificanceofDeuteronomy\">Significance of Deuteronomy<\/p>\n<p>Deuteronomy (with Genesis, Psalms, and Isaiah) is among the most frequently quoted books in the early Christian centuries. More than 80 OT quotations in the NT come from Deuteronomy.<\/p>\n<p>Jesus focused attention on Deuteronomy when he summarized the essence of the entire OT Law and Prophets in the two great commandments of love for God and neighbor (Mt 22:37; see Dt 6:5; 10:19). Jesus also quoted Deuteronomy (6:13, 16; 8:3) in his temptation experience (Mt 4:4-10). Deuteronomy unfolds the essence of what God revealed to Moses at Mt Sinai. In Deuteronomy, Moses shares with the Israelites the core of God’s revelation without repeating details of sacrifices, observances, or rituals. He expounds the character of Israel’s faith and nationhood. Moses repeatedly emphasizes his concern that they faithfully maintain a good relationship with God. An exclusive devotion to God expressed in everyday life is the key to a lifetime of blessing.<\/p>\n<p>The primary need of love toward God and neighbor eventually became a basic requirement for the followers of Jesus Christ (Lk 10:25-28). The book of Deuteronomy is thus crucially important to the Christian concern to maintain a vital relationship with God.<\/p>\n<p class=\"h2\" id=\"DeuteronomyandtheLaw\">Deuteronomy and the Law<\/p>\n<p>To designate the book of Deuteronomy as a “second law” or a repetition of the law is misleading. Moses’ emphasis is not legalistic. Details of worship and ritual are not repeated or delineated to any great extent. Although the Ten Commandments are repeated, emphasis is placed on the first commandment, explicitly requiring exclusive devotion to God. Moses is primarily concerned with Israel’s relationship with God and their determination to maintain it in their own and their children’s lives.<\/p>\n<p>The NT reveals that a legalistic interpretation of the Mosaic revelation was held by the Jews of the first century <span>AD<\/span>. Such legalism developed in Judaism especially during the intertestamental era. The Judaistic legalism of NT times has in modern times been ascribed wrongly to Moses. Moses did warn of the necessity of keeping all of God’s law (Dt 28:1, 58), but in Deuteronomy his message as a whole makes it clear that he was not exclusively concerned about legalistic observance. Rather, the central theme of Deuteronomy is the unique relationship that had been established by a unique God with a unique people, the Israelites.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Brief Historical Review (1:1–4:43)<\/h5>\n<p>Moses is identified as the speaker, addressing the Israelites on the plains of Moab during the last year of his life. The Israelites were on the verge of entering the Promised Land of Canaan.<\/p>\n<p>Moses began with a reference to Mt Sinai, scene of the greatest revelation in OT times. He focused attention on God’s explicit command for them to move up to Canaan and occupy the land promised to Abraham, Isaac, and Jacob. Their rebellion brought divine judgment, so the conquest of Canaan had been delayed 38 years while an entire disobedient generation died in the wilderness.<\/p>\n<p>Instructed by God not to molest the Edomites or Moabites, Moses had led the Israelites to the Moab plains north of the Arnon River. The Israelites defeated Sihon, the Amorite king of Heshbon, and Og, king of Bashan. The tribes of Reuben and Gad and half the tribe of Manasseh appropriated the territory east of the Jordan River as their land (Nm 32). On the basis of that conquest, Moses encouraged Joshua to believe that God would aid him and the Israelites in the conquest of the land of Canaan west of the Jordan River.<\/p>\n<p>The Israelites should learn from the mistakes of the generation that died in the wilderness (Dt 4:1-40). They should consider the fact that the word of God had been spoken to them. The revelation that had come to them through Moses was unique, and the most important thing was for them to revere the God who had revealed himself. The uniqueness of Israel’s God among the nations that worship idols should never be forgotten.<\/p>\n<p>Moses reminded the Israelites that they had entered into a contractual agreement with their unique God. That covenant was mentioned 26 more times by Moses. No nation had ever experienced anything like it. If Israel obeyed, they would enjoy God’s blessing and favor.<\/p>\n<h5>Exhortations and Applications (4:44–26:19)<\/h5>\n<p>The circumstances in which Moses addressed the Israelites are reported in a short transitional passage (Dt 4:44-49). From the slopes of Mt Pisgah (or Nebo), with Israel encamped in the valley opposite Beth-peor, Moses made his appeal to the people before they crossed the Jordan River.<\/p>\n<p>Moses’ exposition of the “great commandment” is centered in the agreement made between God and Israel. He repeated the Ten Commandments as the essence of God’s revelation at Sinai. As Moses explained what God expected of Israel, he elaborated the first commandment: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (5:6, <span>rsv<\/span>). Their relationship with God was of basic importance, since God’s wrath will be against those who worship other gods (v 9).<\/p>\n<p>Love is the key word in the relationship between God and Israel. Moses boldly asserted, “Hear, O Israel! The <span>Lord<\/span> is our God, the <span>Lord<\/span> alone. And you must love the <span>Lord<\/span> your God with all your heart, all your soul, and all your strength” (Dt 6:4-5, <span>nlt<\/span>). All other commandments are significant because they bear on that relationship (as spelled out in chs 5–11).<\/p>\n<p>Exclusive love and devotion to God are essential. In a relationship of wholehearted love, no idols can be recognized or tolerated. Yet Moses wanted Israel to convey its consciousness of God to future generations by many external things: signs on their hands, frontlets (or “phylacteries”) on their foreheads, Scripture verses on their doorposts, and so on. By precept and example they should convey to their children that they love God (Dt 6).<\/p>\n<p>The Israelites should never forget that God had chosen them to be his people (Dt 7). They were to execute God’s judgment on the Canaanites, who had been spared judgment since Abraham’s time (Gn 15:16). Although the Israelites themselves did not merit God’s love, in love and mercy he had redeemed them out of Egypt.<\/p>\n<p>Moses appealed to the people to remember what God had done for them (Dt 8). To God’s sustaining provisions they should respond with thankfulness, recognizing that the power to achieve anything they had done had been God’s gift.<\/p>\n<p>The Israelites had repeatedly failed in their faith and commitment to God (9:1–10:11). Through Moses’ intercession they had been spared. It was for no merit of their own that they would enter Canaan; that was God’s gracious provision for them. Moses’ appeal for a wholehearted commitment is summarized in Deuteronomy 10:12–11:32. It is necessary to display reverence, respect, love, and obedience to God (see also 6:5, 13, 24).<\/p>\n<p>The God whom the Israelites must love sincerely and without reservation is the Lord of the cosmos. He is the righteous judge who rules supreme over all nature and history. God loved their forefathers, the patriarchs. He redeemed the Israelites from Egyptian enslavement and gave them his covenant. He manifested himself in helping the orphans, widows, and strangers. He multiplied Israel to be as numerous as the stars of the heavens.<\/p>\n<p>Moses gave two basic instructions to apply in daily life to maintain their relationship with God as a reality: “circumcise therefore the foreskin of your heart” (Dt 10:16, <span>rsv<\/span>). He did not refer to physical circumcision, a sign of the covenant between God and Abraham (Gn 17). Circumcision, which was not observed during the years of wilderness wanderings, was reinstituted under Joshua after the Israelites crossed the Jordan River (Jos 5:2-9). Moses referred to “spiritual circumcision” (see Lv 26:40-41; Jer 4:4; 9:25; Rom 2:29). All things that might restrict, interfere with, or negate total devotion to God were to be cut away (circumcised) so that the Israelites would continue to love God with all their heart.<\/p>\n<p>“Love the foreigner” (Dt 10:19) ranks second in importance to wholehearted love for God. Love for the stranger or neighbor is basic to all other human obligations (see Lv 19:9-18). Social obligations issue out of a person’s relationship with God. Being recipients of God’s love, the Israelites were to love others. They were to remember God’s love for them when they were slaves and strangers in Egypt. God loves the stranger, the widow, and the orphan; therefore, if anyone loves God, he or she is under obligation to love other people. God is concerned about justice and righteousness; a person who professes to love God must be concerned about just treatment for other people.<\/p>\n<p>The Israelites were to be known for their concern for people whose social position exposed them to exploitation and oppression. The profound humanitarian spirit of the Mosaic law stands in unique contrast to the Babylonian Code of Hammurabi and the Assyrian and Hittite law codes of that day. In those codes human relationships reflected no vital consciousness of a love relationship with deity.<\/p>\n<p>In the first century <span>AD<\/span> Jesus Christ came into conflict with Jewish religious leaders who had lost the essence of God’s law in a maze of legalism. For Jesus, the greatest commandment was to love God; the second was to love one’s neighbor. Those two commandments (which constitute the essence of the entire OT revelation) would, if kept perfectly, provide the basis for eternal life (Mt 22:37-39; Mk 12:29-31; Lk 10:27-28). Christians believe that the climax of God’s revelation of love came in Jesus Christ. For them, responding to God’s love means to accept Jesus Christ in wholehearted devotion and to love one’s neighbor as Jesus exemplified in his life.<\/p>\n<p>In Deuteronomy 12:1–26:19, Moses gave instruction in practical living for a God-related people when they resided in the land God had promised to them. Having once survived on manna supplied directly by God, in Canaan they would enjoy the fruit and produce of the land. They would also encounter a culture permeated by Canaanite religion.<\/p>\n<p>In worshiping God in their new setting, they were cautioned to maintain due sanctity (Dt 12:1–14:21). They were not to worship at pagan shrines. They should bring their offerings to divinely appointed places for fellowship and rejoicing together in the Lord’s presence. Idolatry was not to be tolerated in any form. Any prophet who deviated from the law of Moses in advising the worship of other gods should be stoned. Exclusive devotion to God was to be daily practice.<\/p>\n<p>Canaan’s abundant blessings should be shared with neighbors (14:22–15:23). Tithes should be brought to the central sanctuary where Levites assisted the priests in religious ministration. Joy in sharing life’s blessings and opportunities was to characterize Israel’s pattern of living.<\/p>\n<p>Moses prescribed three annual pilgrimages (16:1-17). The people should remember their deliverance out of Egypt by observing the feasts of Passover and Unleavened Bread. Seven weeks later, when the barley harvest was completed, they should spend time rejoicing before the Lord in a one-day festival called the Feast of Weeks. When the vintage as well as the grain harvest was completed, they were to observe the Feast of Ingathering (or Booths), a time of thanksgiving and sharing with others. Every seven years the law was read at the Feast of Ingathering.<\/p>\n<p>In human relations justice was to prevail among the Israelites (16:18–21:23). The Book of the Law kept at the main sanctuary was their divine authority, providing God’s instructions for them. The king was to have a copy of this law and govern his life in accordance with it. Prophets and priests played an important role as religious leaders in the life of Israel. Judicial authority was vested in the priests. In contrast to the brutality of other nations, humanitarian principles were to prevail in Israel’s warfare. Fathers were responsible for their own family households.<\/p>\n<p>In domestic and social relationships, the law of love was to prevail (22:1–26:19). Many regulations governed family life. In matters of sustenance, wages, and business dealings, the Israelites were admonished to be compassionate and just. Promises and warnings raised their consciousness about using the resources of land and animals entrusted to them so that their stewardship would please God.<\/p>\n<p>In Deuteronomy 26, Moses instructed the Israelites in two liturgical confessions and a reaffirmation of the covenant. By acknowledging that God was the giver of all they had, and by confessing before God that they shared his gifts with others, they confirmed their covenant with God.<\/p>\n<h5>Alternatives: Blessings or Curses (27:1–30:20)<\/h5>\n<p>Moses set before the Israelites the alternatives of blessings or curses. Under Joshua they were to renew the covenant publicly. At Mt Ebal stones were to be erected for inscribing the law and an altar constructed for offering sacrifice. The curses were to be read from Mt Ebal and the blessings from Mt Gerizim. Conditional self-curses were read regarding offenses against God and other human beings (Dt 27:15-26). Thus they acknowledged their accountability to God. Though their sins might be hidden from people, it was God to whom they were primarily and ultimately accountable. Blessings as a way of life and curses as a way of death were clearly set before the Israelites (ch 28). Setting them in the perspective of history, Moses appealed to the new generation to take advantage of their present opportunity (ch 29). Warning that, should they fail to love God, they would ultimately be subjected to dispersion, Moses admonished them to choose the way of life and good rather than the way of death and evil (ch 30).<\/p>\n<h5>Transition: from Moses to Joshua (31:1–34:12)<\/h5>\n<p>When the life and ministry of Moses were nearing completion, and transfer of leadership was near (Dt 31:1–34:12), Joshua had already been designated by God as Israel’s new leader. Moses assured the Israelites that God would be the same with Joshua in charge. The revelation given through Moses had been put in writing and now was committed to the priests, the custodians of the Book of the Law. Joshua, who had already distinguished himself in responsible leadership, was publicly confirmed at the door of the tabernacle (31:1-29).<\/p>\n<p>The “Song of Moses” is the covenant’s document of witness (32:1-47). In it Moses spoke with prophetic understanding as he recounted Israel’s past experience. Reiterating the consequences of their attitude toward God, he assured the people of restoration if they failed again. He encouraged them to fix their hearts on what God had revealed to them and to impress it on their children. Keeping the covenant by maintaining a wholehearted love for God would be important for all future generations as well as for those then listening to Moses.<\/p>\n<p>After some final, brief instructions (32:48-52), Moses pronounced his blessings on the Israelites, whom he had led for 40 years (33:1-29). In his final blessing, also called the “Testament of Moses,” the greatness of God and his special relationship with Israel are delineated. Israel is unique among all the nations of the world.<\/p>\n<p>The book of Deuteronomy appropriately ends with an account of the death of Moses, the greatest prophet in OT times (34:1-12).<\/p>\n<p><em>See also<\/em> Israel, History of; Moses.<\/p>","content_en":"<h3>DEUTERONOMY, Book of<\/h3>\n<p>Fifth book of the OT, and last of the Pentateuch (the five books of the Law). In it Moses restated to the people of Israel various laws and precepts of the covenant that God had revealed to them at Mt Sinai. Thus, the book has become known in Greek and Latin tradition as Deuteronomy (“second law”). That name has led some to misinterpret the significance of its contents as secondary. The book makes an important contribution to God’s unfolding revelation of his purpose for the nation of Israel. Moses’ reminders of the wilderness wanderings and the Ten Commandments, plus his instructions for life in the Promised Land, are a vital part of the OT covenant literature.<\/p>\n\n<p>Preview<\/p>\n<p>• Date and Authorship<\/p>\n<p>• Historical Setting<\/p>\n<p>• Significance of Deuteronomy<\/p>\n<p>• Deuteronomy and the Law<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"DateandAuthorship\">Date and Authorship<\/p>\n<p>Two basic views (with variations) on the date and authorship of Deuteronomy are advocated by modern biblical scholars. Those who consider Moses the author date the book in the 14th or 13th century <span>BC<\/span>. Others believe that it was composed by an unknown author in the seventh century <span>BC<\/span>, when Josiah was king in the southern kingdom of Judah.<\/p>\n<h5>The Case for a Seventh-Century Date<\/h5>\n<p>As early as 1805, W. M. L. de Wette advocated that Deuteronomy was used by Josiah in his seventh-century reforms, and that it was written shortly before that. Biblical critic Julius Wellhausen adopted that view, which has been advocated by many scholars ever since S. R. Driver publicized it in his <em>Introduction to the Literature of the Old Testament<\/em> (1891). According to that view, the book was written late but ascribed to Moses.<\/p>\n<p>Many modern scholars, such as Gerhard von Rad and G. E. Wright, regard Moses as the founder of Israel’s faith. They argue that whatever in Deuteronomy is from Moses was transmitted orally until about the seventh century <span>BC<\/span>. Denying that Moses actually wrote Deuteronomy, they attribute its present form to numerous writers and editors over an extended period of centuries.<\/p>\n<h5>The Case for Mosaic Authorship<\/h5>\n<p>In recent decades, studies of Hittite suzerainty treaties from the second millennium <span>BC<\/span> have yielded interesting comparisons between those treaty forms and the books of Exodus and Deuteronomy. In 1954 G. Mendenhall suggested that the form of the covenant at Mt Sinai was the same literary form used by Hittites in treaties with Syrian vassal states during the 14th and 13th centuries <span>BC<\/span>. In 1960 M. G. Kline applied that idea to the book of Deuteronomy, seeing it as a renewal of the Sinaitic covenant and outlining its structure as a literary unit reflecting the pattern of Hittite covenant forms.<\/p>\n<p>The book of Deuteronomy does contain certain parallels to Hittite vassal treaties. As a renewal treaty it appeals to the covenant of God with Israel at Mt Sinai, recorded in the book of Exodus.<\/p>\n<p>1. The “preamble” in ancient Hittite treaties usually identified the suzerain or ruler. In Deuteronomy 1:1-5 (Ex 20:1) Moses as the speaker represents God, the King of Israel. As his death approaches, Moses makes an appeal for the renewal of the covenant.<\/p>\n<li>2. In the “historical prologue” the suzerain usually cited the benefits he had bestowed on his vassal. In Deuteronomy 1:6–4:49 (Ex 20:2) Moses declares what God has done for Israel since his revelation at Mt Sinai. Moses reminds the people of Israel of God’s faithfulness even when they had been unfaithful.<\/li>\n<li>3. The “stipulations” were usually stated by the suzerain in the treaty’s third division. In Deuteronomy 5–26 Moses outlines the stipulations for Israel in their covenant relationship to God. The basic requirement in Deuteronomy 5–11 (Ex 20:3-17) is exclusive, wholehearted love for God. In the following chapters, Deuteronomy 12–26, the basic principle of exclusive love for God is applied to specific areas of culticceremonial consecration (Dt 12:1–16:17), judicial justice in government (16:18–21:23), the sanctity of God’s order (chs 22–25), and public acknowledgment of God as their Redeemer and King (ch 26).<\/li>\n<li>4. “Covenant ratification” usually contained a provision for treaty renewal and a formula for curses and blessings. In Deuteronomy 27 provision is made for Joshua to conclude the renewal of the covenant after the Israelites occupy the land. In addition, the divine threat and promise are expressed in blessings and curses as Israel swears its oath of allegiance on the plains of Moab.<\/li>\n<li>5. “Succession arrangements” were usually the concluding part of suzerainty-vassal treaties. In chapters 31–34 Joshua is designated as Moses’ successor. The written text is deposited in the sanctuary with the song of witness and a testamentary blessing by Moses. The book of Deuteronomy thus constitutes the documentary witness of God’s covenant as it concludes with the death of Moses.<\/li>\n<p>The fact that the literary structure of Deuteronomy parallels the legal forms characteristic of ancient Hittite treaties supports the traditional viewpoint that Moses is the author of Deuteronomy. When Moses is recognized as the mediator between God and Israel in the Sinaitic covenant, it is significant that the book of Deuteronomy represents Moses’ renewal of the covenant in the literary form current in the culture of his day.<\/p>\n<p class=\"h2\" id=\"HistoricalSetting\">Historical Setting<\/p>\n<p>Moses led the Israelites from Egypt through the wilderness to the plains of Moab east of the Dead Sea. Exodus 1–19 gives an account of the enslavement of the Israelites in Egypt, the birth and preparation of Moses, his contest with the pharaoh, the miraculous deliverance out of Egypt, and the journey to Mt Sinai (probably also known as Mt Horeb).<\/p>\n<p>In that desert area God’s great revelation came to Israel through Moses (Ex 20–40; Lv 1–27; Nm 1–9). At Mt Sinai, God identified himself as the one who had delivered the Israelites. There he established an agreement by which they would be exclusively devoted to him as his holy nation. There the tabernacle was built and the priesthood established. Instructions were given for making sacrifices and offerings, and for observing feasts and seasons, so that Israel’s pattern of living would show that they were God’s holy people. The tribes were also organized for encampment around the tabernacle and for the march to Canaan, the Promised Land.<\/p>\n<p>Numbers 10–21 is an account of the 38 years the Israelites spent in the wilderness. In 11 days they marched from Mt Horeb to Kadesh-barnea, about 40 miles (64 kilometers) south of Beersheba. From there 12 spies were sent into Canaan. Their report produced a crisis in the form of a revolt against God. Subsequently, Israel wandered in the wilderness for 38 years, during which those who had been at least 20 years old when they left Egypt died. The new generation moved to the plains of Moab, located east of the Dead Sea and north of the Arnon River. Numbers 20–36 tells of the conquest and occupation of the land east of the Jordan River.<\/p>\n<p>The book of Deuteronomy presents Moses’ address to the new generation of Israelites. In Exodus and Numbers God frequently speaks to Moses; in Deuteronomy, Moses is speaking at God’s command to the Israelites (Dt 1:1-4; 5:1; 29:1). In contrast to the preceding books, Deuteronomy has a style of exhortation in which Moses admonishes the new generation about their responsibility in view of the preceding generation’s failures. Whatever repetition occurs in Deuteronomy is carefully selected, with the specific purpose of warning the new generation so that they will not fail to conquer and occupy Canaan. Deuteronomy is not primarily retrospective; its outlook is optimistic about the future, offering hope for fulfilling the promises God made to the Israelites in Egypt.<\/p>\n<p class=\"h2\" id=\"SignificanceofDeuteronomy\">Significance of Deuteronomy<\/p>\n<p>Deuteronomy (with Genesis, Psalms, and Isaiah) is among the most frequently quoted books in the early Christian centuries. More than 80 OT quotations in the NT come from Deuteronomy.<\/p>\n<p>Jesus focused attention on Deuteronomy when he summarized the essence of the entire OT Law and Prophets in the two great commandments of love for God and neighbor (Mt 22:37; see Dt 6:5; 10:19). Jesus also quoted Deuteronomy (6:13, 16; 8:3) in his temptation experience (Mt 4:4-10). Deuteronomy unfolds the essence of what God revealed to Moses at Mt Sinai. In Deuteronomy, Moses shares with the Israelites the core of God’s revelation without repeating details of sacrifices, observances, or rituals. He expounds the character of Israel’s faith and nationhood. Moses repeatedly emphasizes his concern that they faithfully maintain a good relationship with God. An exclusive devotion to God expressed in everyday life is the key to a lifetime of blessing.<\/p>\n<p>The primary need of love toward God and neighbor eventually became a basic requirement for the followers of Jesus Christ (Lk 10:25-28). The book of Deuteronomy is thus crucially important to the Christian concern to maintain a vital relationship with God.<\/p>\n<p class=\"h2\" id=\"DeuteronomyandtheLaw\">Deuteronomy and the Law<\/p>\n<p>To designate the book of Deuteronomy as a “second law” or a repetition of the law is misleading. Moses’ emphasis is not legalistic. Details of worship and ritual are not repeated or delineated to any great extent. Although the Ten Commandments are repeated, emphasis is placed on the first commandment, explicitly requiring exclusive devotion to God. Moses is primarily concerned with Israel’s relationship with God and their determination to maintain it in their own and their children’s lives.<\/p>\n<p>The NT reveals that a legalistic interpretation of the Mosaic revelation was held by the Jews of the first century <span>AD<\/span>. Such legalism developed in Judaism especially during the intertestamental era. The Judaistic legalism of NT times has in modern times been ascribed wrongly to Moses. Moses did warn of the necessity of keeping all of God’s law (Dt 28:1, 58), but in Deuteronomy his message as a whole makes it clear that he was not exclusively concerned about legalistic observance. Rather, the central theme of Deuteronomy is the unique relationship that had been established by a unique God with a unique people, the Israelites.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Brief Historical Review (1:1–4:43)<\/h5>\n<p>Moses is identified as the speaker, addressing the Israelites on the plains of Moab during the last year of his life. The Israelites were on the verge of entering the Promised Land of Canaan.<\/p>\n<p>Moses began with a reference to Mt Sinai, scene of the greatest revelation in OT times. He focused attention on God’s explicit command for them to move up to Canaan and occupy the land promised to Abraham, Isaac, and Jacob. Their rebellion brought divine judgment, so the conquest of Canaan had been delayed 38 years while an entire disobedient generation died in the wilderness.<\/p>\n<p>Instructed by God not to molest the Edomites or Moabites, Moses had led the Israelites to the Moab plains north of the Arnon River. The Israelites defeated Sihon, the Amorite king of Heshbon, and Og, king of Bashan. The tribes of Reuben and Gad and half the tribe of Manasseh appropriated the territory east of the Jordan River as their land (Nm 32). On the basis of that conquest, Moses encouraged Joshua to believe that God would aid him and the Israelites in the conquest of the land of Canaan west of the Jordan River.<\/p>\n<p>The Israelites should learn from the mistakes of the generation that died in the wilderness (Dt 4:1-40). They should consider the fact that the word of God had been spoken to them. The revelation that had come to them through Moses was unique, and the most important thing was for them to revere the God who had revealed himself. The uniqueness of Israel’s God among the nations that worship idols should never be forgotten.<\/p>\n<p>Moses reminded the Israelites that they had entered into a contractual agreement with their unique God. That covenant was mentioned 26 more times by Moses. No nation had ever experienced anything like it. If Israel obeyed, they would enjoy God’s blessing and favor.<\/p>\n<h5>Exhortations and Applications (4:44–26:19)<\/h5>\n<p>The circumstances in which Moses addressed the Israelites are reported in a short transitional passage (Dt 4:44-49). From the slopes of Mt Pisgah (or Nebo), with Israel encamped in the valley opposite Beth-peor, Moses made his appeal to the people before they crossed the Jordan River.<\/p>\n<p>Moses’ exposition of the “great commandment” is centered in the agreement made between God and Israel. He repeated the Ten Commandments as the essence of God’s revelation at Sinai. As Moses explained what God expected of Israel, he elaborated the first commandment: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (5:6, <span>rsv<\/span>). Their relationship with God was of basic importance, since God’s wrath will be against those who worship other gods (v 9).<\/p>\n<p>Love is the key word in the relationship between God and Israel. Moses boldly asserted, “Hear, O Israel! The <span>Lord<\/span> is our God, the <span>Lord<\/span> alone. And you must love the <span>Lord<\/span> your God with all your heart, all your soul, and all your strength” (Dt 6:4-5, <span>nlt<\/span>). All other commandments are significant because they bear on that relationship (as spelled out in chs 5–11).<\/p>\n<p>Exclusive love and devotion to God are essential. In a relationship of wholehearted love, no idols can be recognized or tolerated. Yet Moses wanted Israel to convey its consciousness of God to future generations by many external things: signs on their hands, frontlets (or “phylacteries”) on their foreheads, Scripture verses on their doorposts, and so on. By precept and example they should convey to their children that they love God (Dt 6).<\/p>\n<p>The Israelites should never forget that God had chosen them to be his people (Dt 7). They were to execute God’s judgment on the Canaanites, who had been spared judgment since Abraham’s time (Gn 15:16). Although the Israelites themselves did not merit God’s love, in love and mercy he had redeemed them out of Egypt.<\/p>\n<p>Moses appealed to the people to remember what God had done for them (Dt 8). To God’s sustaining provisions they should respond with thankfulness, recognizing that the power to achieve anything they had done had been God’s gift.<\/p>\n<p>The Israelites had repeatedly failed in their faith and commitment to God (9:1–10:11). Through Moses’ intercession they had been spared. It was for no merit of their own that they would enter Canaan; that was God’s gracious provision for them. Moses’ appeal for a wholehearted commitment is summarized in Deuteronomy 10:12–11:32. It is necessary to display reverence, respect, love, and obedience to God (see also 6:5, 13, 24).<\/p>\n<p>The God whom the Israelites must love sincerely and without reservation is the Lord of the cosmos. He is the righteous judge who rules supreme over all nature and history. God loved their forefathers, the patriarchs. He redeemed the Israelites from Egyptian enslavement and gave them his covenant. He manifested himself in helping the orphans, widows, and strangers. He multiplied Israel to be as numerous as the stars of the heavens.<\/p>\n<p>Moses gave two basic instructions to apply in daily life to maintain their relationship with God as a reality: “circumcise therefore the foreskin of your heart” (Dt 10:16, <span>rsv<\/span>). He did not refer to physical circumcision, a sign of the covenant between God and Abraham (Gn 17). Circumcision, which was not observed during the years of wilderness wanderings, was reinstituted under Joshua after the Israelites crossed the Jordan River (Jos 5:2-9). Moses referred to “spiritual circumcision” (see Lv 26:40-41; Jer 4:4; 9:25; Rom 2:29). All things that might restrict, interfere with, or negate total devotion to God were to be cut away (circumcised) so that the Israelites would continue to love God with all their heart.<\/p>\n<p>“Love the foreigner” (Dt 10:19) ranks second in importance to wholehearted love for God. Love for the stranger or neighbor is basic to all other human obligations (see Lv 19:9-18). Social obligations issue out of a person’s relationship with God. Being recipients of God’s love, the Israelites were to love others. They were to remember God’s love for them when they were slaves and strangers in Egypt. God loves the stranger, the widow, and the orphan; therefore, if anyone loves God, he or she is under obligation to love other people. God is concerned about justice and righteousness; a person who professes to love God must be concerned about just treatment for other people.<\/p>\n<p>The Israelites were to be known for their concern for people whose social position exposed them to exploitation and oppression. The profound humanitarian spirit of the Mosaic law stands in unique contrast to the Babylonian Code of Hammurabi and the Assyrian and Hittite law codes of that day. In those codes human relationships reflected no vital consciousness of a love relationship with deity.<\/p>\n<p>In the first century <span>AD<\/span> Jesus Christ came into conflict with Jewish religious leaders who had lost the essence of God’s law in a maze of legalism. For Jesus, the greatest commandment was to love God; the second was to love one’s neighbor. Those two commandments (which constitute the essence of the entire OT revelation) would, if kept perfectly, provide the basis for eternal life (Mt 22:37-39; Mk 12:29-31; Lk 10:27-28). Christians believe that the climax of God’s revelation of love came in Jesus Christ. For them, responding to God’s love means to accept Jesus Christ in wholehearted devotion and to love one’s neighbor as Jesus exemplified in his life.<\/p>\n<p>In Deuteronomy 12:1–26:19, Moses gave instruction in practical living for a God-related people when they resided in the land God had promised to them. Having once survived on manna supplied directly by God, in Canaan they would enjoy the fruit and produce of the land. They would also encounter a culture permeated by Canaanite religion.<\/p>\n<p>In worshiping God in their new setting, they were cautioned to maintain due sanctity (Dt 12:1–14:21). They were not to worship at pagan shrines. They should bring their offerings to divinely appointed places for fellowship and rejoicing together in the Lord’s presence. Idolatry was not to be tolerated in any form. Any prophet who deviated from the law of Moses in advising the worship of other gods should be stoned. Exclusive devotion to God was to be daily practice.<\/p>\n<p>Canaan’s abundant blessings should be shared with neighbors (14:22–15:23). Tithes should be brought to the central sanctuary where Levites assisted the priests in religious ministration. Joy in sharing life’s blessings and opportunities was to characterize Israel’s pattern of living.<\/p>\n<p>Moses prescribed three annual pilgrimages (16:1-17). The people should remember their deliverance out of Egypt by observing the feasts of Passover and Unleavened Bread. Seven weeks later, when the barley harvest was completed, they should spend time rejoicing before the Lord in a one-day festival called the Feast of Weeks. When the vintage as well as the grain harvest was completed, they were to observe the Feast of Ingathering (or Booths), a time of thanksgiving and sharing with others. Every seven years the law was read at the Feast of Ingathering.<\/p>\n<p>In human relations justice was to prevail among the Israelites (16:18–21:23). The Book of the Law kept at the main sanctuary was their divine authority, providing God’s instructions for them. The king was to have a copy of this law and govern his life in accordance with it. Prophets and priests played an important role as religious leaders in the life of Israel. Judicial authority was vested in the priests. In contrast to the brutality of other nations, humanitarian principles were to prevail in Israel’s warfare. Fathers were responsible for their own family households.<\/p>\n<p>In domestic and social relationships, the law of love was to prevail (22:1–26:19). Many regulations governed family life. In matters of sustenance, wages, and business dealings, the Israelites were admonished to be compassionate and just. Promises and warnings raised their consciousness about using the resources of land and animals entrusted to them so that their stewardship would please God.<\/p>\n<p>In Deuteronomy 26, Moses instructed the Israelites in two liturgical confessions and a reaffirmation of the covenant. By acknowledging that God was the giver of all they had, and by confessing before God that they shared his gifts with others, they confirmed their covenant with God.<\/p>\n<h5>Alternatives: Blessings or Curses (27:1–30:20)<\/h5>\n<p>Moses set before the Israelites the alternatives of blessings or curses. Under Joshua they were to renew the covenant publicly. At Mt Ebal stones were to be erected for inscribing the law and an altar constructed for offering sacrifice. The curses were to be read from Mt Ebal and the blessings from Mt Gerizim. Conditional self-curses were read regarding offenses against God and other human beings (Dt 27:15-26). Thus they acknowledged their accountability to God. Though their sins might be hidden from people, it was God to whom they were primarily and ultimately accountable. Blessings as a way of life and curses as a way of death were clearly set before the Israelites (ch 28). Setting them in the perspective of history, Moses appealed to the new generation to take advantage of their present opportunity (ch 29). Warning that, should they fail to love God, they would ultimately be subjected to dispersion, Moses admonished them to choose the way of life and good rather than the way of death and evil (ch 30).<\/p>\n<h5>Transition: from Moses to Joshua (31:1–34:12)<\/h5>\n<p>When the life and ministry of Moses were nearing completion, and transfer of leadership was near (Dt 31:1–34:12), Joshua had already been designated by God as Israel’s new leader. Moses assured the Israelites that God would be the same with Joshua in charge. The revelation given through Moses had been put in writing and now was committed to the priests, the custodians of the Book of the Law. Joshua, who had already distinguished himself in responsible leadership, was publicly confirmed at the door of the tabernacle (31:1-29).<\/p>\n<p>The “Song of Moses” is the covenant’s document of witness (32:1-47). In it Moses spoke with prophetic understanding as he recounted Israel’s past experience. Reiterating the consequences of their attitude toward God, he assured the people of restoration if they failed again. He encouraged them to fix their hearts on what God had revealed to them and to impress it on their children. Keeping the covenant by maintaining a wholehearted love for God would be important for all future generations as well as for those then listening to Moses.<\/p>\n<p>After some final, brief instructions (32:48-52), Moses pronounced his blessings on the Israelites, whom he had led for 40 years (33:1-29). In his final blessing, also called the “Testament of Moses,” the greatness of God and his special relationship with Israel are delineated. Israel is unique among all the nations of the world.<\/p>\n<p>The book of Deuteronomy appropriately ends with an account of the death of Moses, the greatest prophet in OT times (34:1-12).<\/p>\n<p><em>See also<\/em> Israel, History of; Moses.<\/p>","summary_ro":"DEUTERONOMY, Book of Fifth book of the OT, and last of the Pentateuch (the five books of the Law). In it Moses restated to the people of Israel various laws and precepts of the covenant that God had revealed to them at Mt Sinai. Thus, the book has become known in Greek and Latin tradition as Deuteronomy (“second law”). That name has led some to misinterpret the significance of its contents as secondary. The book makes an important contribution to God’s unfolding revelation of his purpose for ...","summary_en":"DEUTERONOMY, Book of Fifth book of the OT, and last of the Pentateuch (the five books of the Law). In it Moses restated to the people of Israel various laws and precepts of the covenant that God had revealed to them at Mt Sinai. Thus, the book has become known in Greek and Latin tradition as Deuteronomy (“second law”). That name has led some to misinterpret the significance of its contents as secondary. The book makes an important contribution to God’s unfolding revelation of his purpose for ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27862,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Numbers","title_en":"Book of Numbers","content_ro":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","content_en":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","summary_ro":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","summary_en":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99752,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:1","title_en":"Study Note: Numeri 10:1","content_ro":"<p><strong>10:1-10<\/strong> Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew <span class=\"hebrew\" lang=\"he\">shopar<\/span>) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from <em>hammered silver<\/em> brought out of Egypt.<\/p>","content_en":"<p><strong>10:1-10<\/strong> Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew <span class=\"hebrew\" lang=\"he\">shopar<\/span>) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from <em>hammered silver<\/em> brought out of Egypt.<\/p>","summary_ro":"10:1-10 Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew shopar) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from hammered silver brought out of Egypt.","summary_en":"10:1-10 Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew shopar) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from hammered silver brought out of Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127378,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:1","title_en":"Study Note: Numeri 10:1","content_ro":"<p><strong>10:1-10<\/strong> Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew <span class=\"hebrew\" lang=\"he\">shopar<\/span>) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from <em>hammered silver<\/em> brought out of Egypt.<\/p>","content_en":"<p><strong>10:1-10<\/strong> Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew <span class=\"hebrew\" lang=\"he\">shopar<\/span>) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from <em>hammered silver<\/em> brought out of Egypt.<\/p>","summary_ro":"10:1-10 Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew shopar) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from hammered silver brought out of Egypt.","summary_en":"10:1-10 Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew shopar) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from hammered silver brought out of Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141175,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:1","title_en":"Study Note: Numeri 10:1","content_ro":"<p><strong>10:1-10<\/strong> Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew <span class=\"hebrew\" lang=\"he\">shopar<\/span>) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from <em>hammered silver<\/em> brought out of Egypt.<\/p>","content_en":"<p><strong>10:1-10<\/strong> Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew <span class=\"hebrew\" lang=\"he\">shopar<\/span>) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from <em>hammered silver<\/em> brought out of Egypt.<\/p>","summary_ro":"10:1-10 Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew shopar) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from hammered silver brought out of Egypt.","summary_en":"10:1-10 Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew shopar) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from hammered silver brought out of Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":182630,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:1","title_en":"Study Note: Numeri 10:1","content_ro":"<p><strong>10:1-10<\/strong> Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew <span class=\"hebrew\" lang=\"he\">shopar<\/span>) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from <em>hammered silver<\/em> brought out of Egypt.<\/p>","content_en":"<p><strong>10:1-10<\/strong> Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew <span class=\"hebrew\" lang=\"he\">shopar<\/span>) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from <em>hammered silver<\/em> brought out of Egypt.<\/p>","summary_ro":"10:1-10 Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew shopar) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from hammered silver brought out of Egypt.","summary_en":"10:1-10 Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew shopar) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from hammered silver brought out of Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":196068,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:1","title_en":"Study Note: Numeri 10:1","content_ro":"<p><strong>10:1-10<\/strong> Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew <span class=\"hebrew\" lang=\"he\">shopar<\/span>) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from <em>hammered silver<\/em> brought out of Egypt.<\/p>","content_en":"<p><strong>10:1-10<\/strong> Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew <span class=\"hebrew\" lang=\"he\">shopar<\/span>) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from <em>hammered silver<\/em> brought out of Egypt.<\/p>","summary_ro":"10:1-10 Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew shopar) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from hammered silver brought out of Egypt.","summary_en":"10:1-10 Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew shopar) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from hammered silver brought out of Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":237882,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:1","title_en":"Study Note: Numeri 10:1","content_ro":"<p><strong>10:1-10<\/strong> Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew <span class=\"hebrew\" lang=\"he\">shopar<\/span>) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from <em>hammered silver<\/em> brought out of Egypt.<\/p>","content_en":"<p><strong>10:1-10<\/strong> Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew <span class=\"hebrew\" lang=\"he\">shopar<\/span>) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from <em>hammered silver<\/em> brought out of Egypt.<\/p>","summary_ro":"10:1-10 Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew shopar) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from hammered silver brought out of Egypt.","summary_en":"10:1-10 Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew shopar) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from hammered silver brought out of Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":251384,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:1","title_en":"Study Note: Numeri 10:1","content_ro":"<p><strong>10:1-10<\/strong> Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew <span class=\"hebrew\" lang=\"he\">shopar<\/span>) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from <em>hammered silver<\/em> brought out of Egypt.<\/p>","content_en":"<p><strong>10:1-10<\/strong> Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew <span class=\"hebrew\" lang=\"he\">shopar<\/span>) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from <em>hammered silver<\/em> brought out of Egypt.<\/p>","summary_ro":"10:1-10 Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew shopar) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from hammered silver brought out of Egypt.","summary_en":"10:1-10 Israel needed signals that were loud and clear so that the tribes could receive instructions. Two silver trumpets provided a simple, effective means to signal all the tribes to move. • These trumpets were not the ram’s horns (Hebrew shopar) mentioned frequently in the Old Testament (e.g., Josh 6:4-6); they were fashioned by Israelite craftsmen from hammered silver brought out of Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":26679,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Musical Instruments","title_en":"Musical Instruments","content_ro":"<h3>MUSICAL INSTRUMENTS<\/h3>\n<p>Stringed, wind, and percussion instruments used to make music.<\/p>\n<p>In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in King Nebuchadnezzar’s court.<\/p>\n<p>The ancient Hebrews made certain distinctions among the instruments, not on musical but on ethical grounds. Some instruments were considered “unclean” and were not allowed in temple worship.<\/p>\n<p class=\"h2\" id=\"StringedInstruments\">Stringed Instruments<\/p>\n<p>The stringed instruments were favored by the Jewish people. In many ancient civilizations the strings were considered the most masculine and noble (e.g., David playing the lyre); the Jews considered them the most suitable for accompaniment in the temple service. The term <span class=\"hebrew\" lang=\"he\">minim<\/span> is used in Psalm 150:4 to designate the entire family of stringed instruments used in the praise of God.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Asor<\/span> appears three times in the book of Psalms (Pss 33:2; 92:3; 144:9). Although the word derives from a Hebrew root meaning “ten,” the actual description of the instrument remains unclear. The most common theory identifies it with the Phoenician zither having ten strings; it is perhaps the lute.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kathros<\/span> was a stringed instrument included in the list of those played at Nebuchadnezzar’s court and was probably a kind of lyre (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kinnor<\/span> is the most frequently mentioned instrument in the Bible, found in 42 places. It is often called David’s harp and is the most beloved instrument of the Jewish people. We can say with reasonable certainty that it was a lyre and not a harp. The strings, the number of which is not clear, were made of sheep tripe and the sounding box was at the bottom of the instrument. It is not certain whether it was played with a plectrum or with bare hands, but the specific comment that David “played it with his hand” (1 Sm 16:23, <span>rsv<\/span>) may have implied that this was not the common practice. The biblical descriptions of the sound of the <span class=\"hebrew\" lang=\"he\">kinnor<\/span> include “pleasant” and “sweet” (Ps 81:2). The <span class=\"hebrew\" lang=\"he\">kinnor<\/span> was played mainly in worship but also in celebrations (Is 5:12), for state occasions (1 Sm 10:5; 2 Sm 6:5), and by shepherds (1 Sm 16:16).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Nebel<\/span> was another stringed instrument (literally meaning “skin” or “skin bottle”) mentioned 27 times in Scripture. Its shape was probably similar to a bottle, with the belly-shaped sounding box on the bottom. It definitely belongs to the family of harps (2 Sm 6:5; 1 Kgs 10:12; Neh 12:27; Ps 57:8; Am 5:23) and may have been influenced by similar Egyptian instruments. The <span class=\"hebrew\" lang=\"he\">nebel<\/span> was probably played without a plectrum and was a larger and louder instrument than the <span class=\"hebrew\" lang=\"he\">kinnor<\/span><em>.<\/em> It is translated as “harp” in most modern English translations, compared to the <span>kjv<\/span> (“psaltery,” or “viol”).<\/p>\n<p><span class=\"greek\" lang=\"el\">Psantrin<\/span> or <span class=\"greek\" lang=\"el\">pesanterin<\/span> was a Greek instrument, mentioned in the description of King Nebuchadnezzar’s orchestra. It may have resembled a dulcimer, having strings played with hammers (Dn 3:5-15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sabcha<\/span> or <span class=\"hebrew\" lang=\"he\">sabbeka<\/span><em>,<\/em> identical with the Greek <span class=\"greek\" lang=\"el\">sambyke<\/span> and the Roman <em>sambuca,<\/em> was a stringed instrument (<span>rsv<\/span> “trigon,” <span>kjv<\/span> “sackbut”) played in the Babylonian court. It was a triangle with four strings, having a high and harsh tone (Dn 3:5-15).<\/p>\n\n<p class=\"h2\" id=\"WindInstruments\">Wind Instruments<\/p>\n<p>The wind instruments can be divided into two groups: pipes and horns.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Halil<\/span> is mentioned only six times in the Bible but was referred to frequently by postbiblical writers. This kind of piped instrument was similar to the Greek <span class=\"greek\" lang=\"el\">aulos<\/span> (Mt 9:23; 1 Cor 14:7; Rv 18:22), a primitive oboe, rendered “flute” in many translations. The root word <span class=\"hebrew\" lang=\"he\">halal<\/span> means “to pierce,” thus the meaning “hollow tube.” The early pipes were made from reedlike plants. The <span class=\"hebrew\" lang=\"he\">halil<\/span> had a double-reed mouthpiece and probably produced a shrill and penetrating sound. It was connected with joyful events such as banquets (Is 5:12) and prophetic frenzies (1 Sm 10:5), but its tone was also associated with wailing and mourning (Jer 48:36).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hatzotzrot<\/span> was a sort of trumpet. Modern scholars have more information about this horn than many of its ancient Hebrew counterparts. The triumphal arch built by Titus in Rome includes depictions of the captured implements of the temple, among which are two trumpets. The form of these horns may have been influenced by the Israelites’ knowledge of Egyptian trumpets. Similar instruments were also known in Assyria, in the Hittite Empire, and in Greece. Moses was commanded to make two silver trumpets (Nm 10:2); playing these instruments became the exclusive privilege of the descendants of Aaron. These trumpets were made of silver or gold, about a yard (.9 meter) long, but narrow, with a pronounced bell. The descendants of the <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> are the herald trumpets. Numbers 10:10 says the trumpets were used “for a memorial before . . . God.” Trumpets and horns were used to signal the gathering of the congregation to the tent of meeting, to sound alarm, to alert the camps to move forward, and to announce when war was at hand. The <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> became an important part of the temple service. There were at least two trumpets in the daily services, but at high holidays the number could be increased indefinitely (1 Chr 15:28; 2 Chr 15:14; Ps 98:6; Dn 3:5-15; Hos 5:8).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Mashroqita<\/span><em>,<\/em> considered by modern scholars to be a Pan’s pipe similar to the Greek <span class=\"greek\" lang=\"el\">syrinx<\/span><em>,<\/em> is included in the list of orchestral instruments of King Nebuchadnezzar’s court (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shophar<\/span> is mentioned in the Bible 72 times, more than any other Hebrew instrument. It is the only instrument of ancient Israel that survives in its original form and is still used in Jewish liturgy. The early <span class=\"hebrew\" lang=\"he\">shophar<\/span> was curved like a ram’s horn, but the later form was straight with a bend near the bell of the horn. There is some question whether any of the hornlike instruments can actually be considered musical instruments. The <span class=\"hebrew\" lang=\"he\">shophar<\/span> could produce two, maybe three tones, and was used for giving signals, not for playing music. It was used in such religious ceremonies as the transfer of the ark (2 Sm 6:15; 1 Chr 15:28), the renewal of the covenant by King Asa (2 Chr 15:14), thanksgiving to God (Ps 98:6; 150:3), and was blown at the new moon and the beginning of the jubilee year. Its secular use included such royal occasions as Absalom’s accession to the throne (2 Sm 15:10), Solomon’s anointing as king (1 Kgs 1:34), and Jehu’s accession to the throne (2 Kgs 9:13).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sumponia<\/span> is an uncertain term included in Daniel 3. Many commentators have interpreted it as a bagpipe (<span>rsv<\/span>), but musicologists strongly argue that at the time of King Nebuchadnezzar there was no such instrument. It has been suggested that <span class=\"hebrew\" lang=\"he\">sumponia<\/span> was not a musical instrument at all but signified the playing of the entire ensemble. This could come from the Greek root <span class=\"greek\" lang=\"el\">sym<\/span><span class=\"greek\" lang=\"el\">phonia<\/span><em>,<\/em> meaning “sounding together.” The word is also found in Luke 15:25, where it is translated as “music.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Ugab<\/span><em>,<\/em> a flutelike instrument, is mentioned in Scripture four times (Gn 4:21; Jb 21:12; 30:31; Ps 150:4; <span>kjv<\/span> mistranslates it as “organ”). It is only in Psalm 150 that the <span class=\"hebrew\" lang=\"he\">ugab<\/span> is connected with a sacred occasion.<\/p>\n<p class=\"h2\" id=\"PercussionInstruments\">Percussion Instruments<\/p>\n<p>Most of the accounts of percussion instruments are found in the early history of the Hebrew people. They were gradually eliminated from the temple orchestra, perhaps because of their association with idolatrous practices.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mena anim<\/span> was a loud metal rattle, constructed with a frame carrying loose rings. It is included in a list of instruments in 2 Samuel 6:5 (<span>rsv<\/span> “castanet”; <span>kjv<\/span> mistranslates as “cornet”). It was likely a form of the <em>sistrum,<\/em> an Egyptian instrument.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Pamonim<\/span> were the bells attached to the lower hem of the priest’s garment, described in Exodus 28:33-34 and 39:25-26. They were not loud but indicated the position of the high priest as he entered the sanctuary.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalishim<\/span><em>,<\/em> often translated as <em>sistrum<\/em> or <em>timbrel,<\/em> is a kind of rattle. It is not clear whether this term actually refers to a musical instrument. It appears in 1 Samuel 18:6 as part of the reception of King Saul and David after the battle with the Philistines.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Toph<\/span> or <span class=\"hebrew\" lang=\"he\">tof<\/span> was an instrument used mainly by women, but there are some indications that men might have played it as well (1 Sm 10:5; <span>kjv<\/span> “tabret”; 2 Sm 6:5; 1 Chr 13:8). The mention of this kind of hand drum appears 15 times in the Bible. A wooden or metal hoop was covered with the skin of a ram or wild goat and was played with the hand. It is not clear whether the <span class=\"hebrew\" lang=\"he\">toph<\/span> had skin on just one side or two. Some commentators have described it as a tambourine or timbrel but there is no indication that it included jangles. The <span class=\"hebrew\" lang=\"he\">toph<\/span> was used in merrymaking and was rather loud (Ex 15:20; Ps 81:2).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Zelzelim<\/span> or <span class=\"hebrew\" lang=\"he\">meziltayim<\/span> were cymbals. Both of these words come from the Hebrew root <span class=\"hebrew\" lang=\"he\">zala<\/span><em>,<\/em> meaning “to resound” or “to tingle,” and the noun forms represent the instrument known as the cymbal. Sometimes these terms are wrongly translated as “castanets.” These were the only percussion instruments included in the temple music and were always referred to in a dual form, suggesting a pair of cymbals, but played by one man. Cymbals made of metal were known to most ancient cultures. They appear for the first time in the Bible when the ark was transferred to Jerusalem (2 Sm 6:5; 1 Chr 13:8). Later they were played in the temple by the leaders of the Levitical singers (1 Chr 15:19). The function of the cymbals was less musical than liturgical, being used as signals for the singing to begin and between the sections of the psalms. Two different kinds of cymbals are mentioned in Psalm 150, but their difference is not clear, probably involving either size or material.<\/p>","content_en":"<h3>MUSICAL INSTRUMENTS<\/h3>\n<p>Stringed, wind, and percussion instruments used to make music.<\/p>\n<p>In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in King Nebuchadnezzar’s court.<\/p>\n<p>The ancient Hebrews made certain distinctions among the instruments, not on musical but on ethical grounds. Some instruments were considered “unclean” and were not allowed in temple worship.<\/p>\n<p class=\"h2\" id=\"StringedInstruments\">Stringed Instruments<\/p>\n<p>The stringed instruments were favored by the Jewish people. In many ancient civilizations the strings were considered the most masculine and noble (e.g., David playing the lyre); the Jews considered them the most suitable for accompaniment in the temple service. The term <span class=\"hebrew\" lang=\"he\">minim<\/span> is used in Psalm 150:4 to designate the entire family of stringed instruments used in the praise of God.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Asor<\/span> appears three times in the book of Psalms (Pss 33:2; 92:3; 144:9). Although the word derives from a Hebrew root meaning “ten,” the actual description of the instrument remains unclear. The most common theory identifies it with the Phoenician zither having ten strings; it is perhaps the lute.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kathros<\/span> was a stringed instrument included in the list of those played at Nebuchadnezzar’s court and was probably a kind of lyre (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kinnor<\/span> is the most frequently mentioned instrument in the Bible, found in 42 places. It is often called David’s harp and is the most beloved instrument of the Jewish people. We can say with reasonable certainty that it was a lyre and not a harp. The strings, the number of which is not clear, were made of sheep tripe and the sounding box was at the bottom of the instrument. It is not certain whether it was played with a plectrum or with bare hands, but the specific comment that David “played it with his hand” (1 Sm 16:23, <span>rsv<\/span>) may have implied that this was not the common practice. The biblical descriptions of the sound of the <span class=\"hebrew\" lang=\"he\">kinnor<\/span> include “pleasant” and “sweet” (Ps 81:2). The <span class=\"hebrew\" lang=\"he\">kinnor<\/span> was played mainly in worship but also in celebrations (Is 5:12), for state occasions (1 Sm 10:5; 2 Sm 6:5), and by shepherds (1 Sm 16:16).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Nebel<\/span> was another stringed instrument (literally meaning “skin” or “skin bottle”) mentioned 27 times in Scripture. Its shape was probably similar to a bottle, with the belly-shaped sounding box on the bottom. It definitely belongs to the family of harps (2 Sm 6:5; 1 Kgs 10:12; Neh 12:27; Ps 57:8; Am 5:23) and may have been influenced by similar Egyptian instruments. The <span class=\"hebrew\" lang=\"he\">nebel<\/span> was probably played without a plectrum and was a larger and louder instrument than the <span class=\"hebrew\" lang=\"he\">kinnor<\/span><em>.<\/em> It is translated as “harp” in most modern English translations, compared to the <span>kjv<\/span> (“psaltery,” or “viol”).<\/p>\n<p><span class=\"greek\" lang=\"el\">Psantrin<\/span> or <span class=\"greek\" lang=\"el\">pesanterin<\/span> was a Greek instrument, mentioned in the description of King Nebuchadnezzar’s orchestra. It may have resembled a dulcimer, having strings played with hammers (Dn 3:5-15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sabcha<\/span> or <span class=\"hebrew\" lang=\"he\">sabbeka<\/span><em>,<\/em> identical with the Greek <span class=\"greek\" lang=\"el\">sambyke<\/span> and the Roman <em>sambuca,<\/em> was a stringed instrument (<span>rsv<\/span> “trigon,” <span>kjv<\/span> “sackbut”) played in the Babylonian court. It was a triangle with four strings, having a high and harsh tone (Dn 3:5-15).<\/p>\n\n<p class=\"h2\" id=\"WindInstruments\">Wind Instruments<\/p>\n<p>The wind instruments can be divided into two groups: pipes and horns.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Halil<\/span> is mentioned only six times in the Bible but was referred to frequently by postbiblical writers. This kind of piped instrument was similar to the Greek <span class=\"greek\" lang=\"el\">aulos<\/span> (Mt 9:23; 1 Cor 14:7; Rv 18:22), a primitive oboe, rendered “flute” in many translations. The root word <span class=\"hebrew\" lang=\"he\">halal<\/span> means “to pierce,” thus the meaning “hollow tube.” The early pipes were made from reedlike plants. The <span class=\"hebrew\" lang=\"he\">halil<\/span> had a double-reed mouthpiece and probably produced a shrill and penetrating sound. It was connected with joyful events such as banquets (Is 5:12) and prophetic frenzies (1 Sm 10:5), but its tone was also associated with wailing and mourning (Jer 48:36).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hatzotzrot<\/span> was a sort of trumpet. Modern scholars have more information about this horn than many of its ancient Hebrew counterparts. The triumphal arch built by Titus in Rome includes depictions of the captured implements of the temple, among which are two trumpets. The form of these horns may have been influenced by the Israelites’ knowledge of Egyptian trumpets. Similar instruments were also known in Assyria, in the Hittite Empire, and in Greece. Moses was commanded to make two silver trumpets (Nm 10:2); playing these instruments became the exclusive privilege of the descendants of Aaron. These trumpets were made of silver or gold, about a yard (.9 meter) long, but narrow, with a pronounced bell. The descendants of the <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> are the herald trumpets. Numbers 10:10 says the trumpets were used “for a memorial before . . . God.” Trumpets and horns were used to signal the gathering of the congregation to the tent of meeting, to sound alarm, to alert the camps to move forward, and to announce when war was at hand. The <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> became an important part of the temple service. There were at least two trumpets in the daily services, but at high holidays the number could be increased indefinitely (1 Chr 15:28; 2 Chr 15:14; Ps 98:6; Dn 3:5-15; Hos 5:8).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Mashroqita<\/span><em>,<\/em> considered by modern scholars to be a Pan’s pipe similar to the Greek <span class=\"greek\" lang=\"el\">syrinx<\/span><em>,<\/em> is included in the list of orchestral instruments of King Nebuchadnezzar’s court (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shophar<\/span> is mentioned in the Bible 72 times, more than any other Hebrew instrument. It is the only instrument of ancient Israel that survives in its original form and is still used in Jewish liturgy. The early <span class=\"hebrew\" lang=\"he\">shophar<\/span> was curved like a ram’s horn, but the later form was straight with a bend near the bell of the horn. There is some question whether any of the hornlike instruments can actually be considered musical instruments. The <span class=\"hebrew\" lang=\"he\">shophar<\/span> could produce two, maybe three tones, and was used for giving signals, not for playing music. It was used in such religious ceremonies as the transfer of the ark (2 Sm 6:15; 1 Chr 15:28), the renewal of the covenant by King Asa (2 Chr 15:14), thanksgiving to God (Ps 98:6; 150:3), and was blown at the new moon and the beginning of the jubilee year. Its secular use included such royal occasions as Absalom’s accession to the throne (2 Sm 15:10), Solomon’s anointing as king (1 Kgs 1:34), and Jehu’s accession to the throne (2 Kgs 9:13).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sumponia<\/span> is an uncertain term included in Daniel 3. Many commentators have interpreted it as a bagpipe (<span>rsv<\/span>), but musicologists strongly argue that at the time of King Nebuchadnezzar there was no such instrument. It has been suggested that <span class=\"hebrew\" lang=\"he\">sumponia<\/span> was not a musical instrument at all but signified the playing of the entire ensemble. This could come from the Greek root <span class=\"greek\" lang=\"el\">sym<\/span><span class=\"greek\" lang=\"el\">phonia<\/span><em>,<\/em> meaning “sounding together.” The word is also found in Luke 15:25, where it is translated as “music.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Ugab<\/span><em>,<\/em> a flutelike instrument, is mentioned in Scripture four times (Gn 4:21; Jb 21:12; 30:31; Ps 150:4; <span>kjv<\/span> mistranslates it as “organ”). It is only in Psalm 150 that the <span class=\"hebrew\" lang=\"he\">ugab<\/span> is connected with a sacred occasion.<\/p>\n<p class=\"h2\" id=\"PercussionInstruments\">Percussion Instruments<\/p>\n<p>Most of the accounts of percussion instruments are found in the early history of the Hebrew people. They were gradually eliminated from the temple orchestra, perhaps because of their association with idolatrous practices.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mena anim<\/span> was a loud metal rattle, constructed with a frame carrying loose rings. It is included in a list of instruments in 2 Samuel 6:5 (<span>rsv<\/span> “castanet”; <span>kjv<\/span> mistranslates as “cornet”). It was likely a form of the <em>sistrum,<\/em> an Egyptian instrument.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Pamonim<\/span> were the bells attached to the lower hem of the priest’s garment, described in Exodus 28:33-34 and 39:25-26. They were not loud but indicated the position of the high priest as he entered the sanctuary.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalishim<\/span><em>,<\/em> often translated as <em>sistrum<\/em> or <em>timbrel,<\/em> is a kind of rattle. It is not clear whether this term actually refers to a musical instrument. It appears in 1 Samuel 18:6 as part of the reception of King Saul and David after the battle with the Philistines.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Toph<\/span> or <span class=\"hebrew\" lang=\"he\">tof<\/span> was an instrument used mainly by women, but there are some indications that men might have played it as well (1 Sm 10:5; <span>kjv<\/span> “tabret”; 2 Sm 6:5; 1 Chr 13:8). The mention of this kind of hand drum appears 15 times in the Bible. A wooden or metal hoop was covered with the skin of a ram or wild goat and was played with the hand. It is not clear whether the <span class=\"hebrew\" lang=\"he\">toph<\/span> had skin on just one side or two. Some commentators have described it as a tambourine or timbrel but there is no indication that it included jangles. The <span class=\"hebrew\" lang=\"he\">toph<\/span> was used in merrymaking and was rather loud (Ex 15:20; Ps 81:2).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Zelzelim<\/span> or <span class=\"hebrew\" lang=\"he\">meziltayim<\/span> were cymbals. Both of these words come from the Hebrew root <span class=\"hebrew\" lang=\"he\">zala<\/span><em>,<\/em> meaning “to resound” or “to tingle,” and the noun forms represent the instrument known as the cymbal. Sometimes these terms are wrongly translated as “castanets.” These were the only percussion instruments included in the temple music and were always referred to in a dual form, suggesting a pair of cymbals, but played by one man. Cymbals made of metal were known to most ancient cultures. They appear for the first time in the Bible when the ark was transferred to Jerusalem (2 Sm 6:5; 1 Chr 13:8). Later they were played in the temple by the leaders of the Levitical singers (1 Chr 15:19). The function of the cymbals was less musical than liturgical, being used as signals for the singing to begin and between the sections of the psalms. Two different kinds of cymbals are mentioned in Psalm 150, but their difference is not clear, probably involving either size or material.<\/p>","summary_ro":"MUSICAL INSTRUMENTS Stringed, wind, and percussion instruments used to make music. In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in K...","summary_en":"MUSICAL INSTRUMENTS Stringed, wind, and percussion instruments used to make music. In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in K...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35394,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Silversmith","title_en":"Silversmith","content_ro":"<h3>SILVERSMITH<\/h3>\n<p>One who refined silver-bearing ore and then cast it or beat it into the desired shape. Silversmiths produced musical instruments like trumpets (Nm 10:2), bases on which the frame of the tabernacle rested (Ex 26:19-25), and objects for use in the tabernacle and temple (Nm 7:13-85), as well as ornaments for private use. Silversmiths also made religious statues for false worship (Ex 20:23; Jgs 17:4). The silversmith Demetrius (Acts 19:24) made silver shrines for Artemis at Ephesus. The profession was well known in NT times (2 Tm 2:20; Rv 9:20).<\/p>","content_en":"<h3>SILVERSMITH<\/h3>\n<p>One who refined silver-bearing ore and then cast it or beat it into the desired shape. Silversmiths produced musical instruments like trumpets (Nm 10:2), bases on which the frame of the tabernacle rested (Ex 26:19-25), and objects for use in the tabernacle and temple (Nm 7:13-85), as well as ornaments for private use. Silversmiths also made religious statues for false worship (Ex 20:23; Jgs 17:4). The silversmith Demetrius (Acts 19:24) made silver shrines for Artemis at Ephesus. The profession was well known in NT times (2 Tm 2:20; Rv 9:20).<\/p>","summary_ro":"SILVERSMITH One who refined silver-bearing ore and then cast it or beat it into the desired shape. Silversmiths produced musical instruments like trumpets (Nm 10:2), bases on which the frame of the tabernacle rested (Ex 26:19-25), and objects for use in the tabernacle and temple (Nm 7:13-85), as well as ornaments for private use. Silversmiths also made religious statues for false worship (Ex 20:23; Jgs 17:4). The silversmith Demetrius (Acts 19:24) made silver shrines for Artemis at Ephesus. T...","summary_en":"SILVERSMITH One who refined silver-bearing ore and then cast it or beat it into the desired shape. Silversmiths produced musical instruments like trumpets (Nm 10:2), bases on which the frame of the tabernacle rested (Ex 26:19-25), and objects for use in the tabernacle and temple (Nm 7:13-85), as well as ornaments for private use. Silversmiths also made religious statues for false worship (Ex 20:23; Jgs 17:4). The silversmith Demetrius (Acts 19:24) made silver shrines for Artemis at Ephesus. T...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99753,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:2","title_en":"Study Note: Numeri 10:2","content_ro":"<p><strong>10:2-4<\/strong> The <em>two trumpets<\/em> were used to get people’s attention for important pronouncements (cp. Rev 8–11).<\/p>","content_en":"<p><strong>10:2-4<\/strong> The <em>two trumpets<\/em> were used to get people’s attention for important pronouncements (cp. Rev 8–11).<\/p>","summary_ro":"10:2-4 The two trumpets were used to get people’s attention for important pronouncements (cp. Rev 8–11).","summary_en":"10:2-4 The two trumpets were used to get people’s attention for important pronouncements (cp. Rev 8–11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127379,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:2","title_en":"Study Note: Numeri 10:2","content_ro":"<p><strong>10:2-4<\/strong> The <em>two trumpets<\/em> were used to get people’s attention for important pronouncements (cp. Rev 8–11).<\/p>","content_en":"<p><strong>10:2-4<\/strong> The <em>two trumpets<\/em> were used to get people’s attention for important pronouncements (cp. Rev 8–11).<\/p>","summary_ro":"10:2-4 The two trumpets were used to get people’s attention for important pronouncements (cp. Rev 8–11).","summary_en":"10:2-4 The two trumpets were used to get people’s attention for important pronouncements (cp. Rev 8–11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141177,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:2","title_en":"Study Note: Numeri 10:2","content_ro":"<p><strong>10:2-4<\/strong> The <em>two trumpets<\/em> were used to get people’s attention for important pronouncements (cp. Rev 8–11).<\/p>","content_en":"<p><strong>10:2-4<\/strong> The <em>two trumpets<\/em> were used to get people’s attention for important pronouncements (cp. Rev 8–11).<\/p>","summary_ro":"10:2-4 The two trumpets were used to get people’s attention for important pronouncements (cp. Rev 8–11).","summary_en":"10:2-4 The two trumpets were used to get people’s attention for important pronouncements (cp. Rev 8–11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":182631,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:2","title_en":"Study Note: Numeri 10:2","content_ro":"<p><strong>10:2-4<\/strong> The <em>two trumpets<\/em> were used to get people’s attention for important pronouncements (cp. Rev 8–11).<\/p>","content_en":"<p><strong>10:2-4<\/strong> The <em>two trumpets<\/em> were used to get people’s attention for important pronouncements (cp. Rev 8–11).<\/p>","summary_ro":"10:2-4 The two trumpets were used to get people’s attention for important pronouncements (cp. Rev 8–11).","summary_en":"10:2-4 The two trumpets were used to get people’s attention for important pronouncements (cp. Rev 8–11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":196070,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:2","title_en":"Study Note: Numeri 10:2","content_ro":"<p><strong>10:2-4<\/strong> The <em>two trumpets<\/em> were used to get people’s attention for important pronouncements (cp. Rev 8–11).<\/p>","content_en":"<p><strong>10:2-4<\/strong> The <em>two trumpets<\/em> were used to get people’s attention for important pronouncements (cp. Rev 8–11).<\/p>","summary_ro":"10:2-4 The two trumpets were used to get people’s attention for important pronouncements (cp. Rev 8–11).","summary_en":"10:2-4 The two trumpets were used to get people’s attention for important pronouncements (cp. Rev 8–11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":237883,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:2","title_en":"Study Note: Numeri 10:2","content_ro":"<p><strong>10:2-4<\/strong> The <em>two trumpets<\/em> were used to get people’s attention for important pronouncements (cp. Rev 8–11).<\/p>","content_en":"<p><strong>10:2-4<\/strong> The <em>two trumpets<\/em> were used to get people’s attention for important pronouncements (cp. Rev 8–11).<\/p>","summary_ro":"10:2-4 The two trumpets were used to get people’s attention for important pronouncements (cp. Rev 8–11).","summary_en":"10:2-4 The two trumpets were used to get people’s attention for important pronouncements (cp. Rev 8–11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":251386,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:2","title_en":"Study Note: Numeri 10:2","content_ro":"<p><strong>10:2-4<\/strong> The <em>two trumpets<\/em> were used to get people’s attention for important pronouncements (cp. Rev 8–11).<\/p>","content_en":"<p><strong>10:2-4<\/strong> The <em>two trumpets<\/em> were used to get people’s attention for important pronouncements (cp. Rev 8–11).<\/p>","summary_ro":"10:2-4 The two trumpets were used to get people’s attention for important pronouncements (cp. Rev 8–11).","summary_en":"10:2-4 The two trumpets were used to get people’s attention for important pronouncements (cp. Rev 8–11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":99754,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:5","title_en":"Study Note: Numeri 10:5","content_ro":"<p><strong>10:5-8<\/strong> When it was time to <em>break camp<\/em><em>,<\/em> the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).<\/p>","content_en":"<p><strong>10:5-8<\/strong> When it was time to <em>break camp<\/em><em>,<\/em> the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).<\/p>","summary_ro":"10:5-8 When it was time to break camp, the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).","summary_en":"10:5-8 When it was time to break camp, the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127380,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:5","title_en":"Study Note: Numeri 10:5","content_ro":"<p><strong>10:5-8<\/strong> When it was time to <em>break camp<\/em><em>,<\/em> the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).<\/p>","content_en":"<p><strong>10:5-8<\/strong> When it was time to <em>break camp<\/em><em>,<\/em> the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).<\/p>","summary_ro":"10:5-8 When it was time to break camp, the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).","summary_en":"10:5-8 When it was time to break camp, the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141179,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:5","title_en":"Study Note: Numeri 10:5","content_ro":"<p><strong>10:5-8<\/strong> When it was time to <em>break camp<\/em><em>,<\/em> the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).<\/p>","content_en":"<p><strong>10:5-8<\/strong> When it was time to <em>break camp<\/em><em>,<\/em> the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).<\/p>","summary_ro":"10:5-8 When it was time to break camp, the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).","summary_en":"10:5-8 When it was time to break camp, the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":182632,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:5","title_en":"Study Note: Numeri 10:5","content_ro":"<p><strong>10:5-8<\/strong> When it was time to <em>break camp<\/em><em>,<\/em> the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).<\/p>","content_en":"<p><strong>10:5-8<\/strong> When it was time to <em>break camp<\/em><em>,<\/em> the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).<\/p>","summary_ro":"10:5-8 When it was time to break camp, the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).","summary_en":"10:5-8 When it was time to break camp, the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":196072,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:5","title_en":"Study Note: Numeri 10:5","content_ro":"<p><strong>10:5-8<\/strong> When it was time to <em>break camp<\/em><em>,<\/em> the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).<\/p>","content_en":"<p><strong>10:5-8<\/strong> When it was time to <em>break camp<\/em><em>,<\/em> the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).<\/p>","summary_ro":"10:5-8 When it was time to break camp, the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).","summary_en":"10:5-8 When it was time to break camp, the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":237884,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:5","title_en":"Study Note: Numeri 10:5","content_ro":"<p><strong>10:5-8<\/strong> When it was time to <em>break camp<\/em><em>,<\/em> the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).<\/p>","content_en":"<p><strong>10:5-8<\/strong> When it was time to <em>break camp<\/em><em>,<\/em> the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).<\/p>","summary_ro":"10:5-8 When it was time to break camp, the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).","summary_en":"10:5-8 When it was time to break camp, the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":251388,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:5","title_en":"Study Note: Numeri 10:5","content_ro":"<p><strong>10:5-8<\/strong> When it was time to <em>break camp<\/em><em>,<\/em> the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).<\/p>","content_en":"<p><strong>10:5-8<\/strong> When it was time to <em>break camp<\/em><em>,<\/em> the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).<\/p>","summary_ro":"10:5-8 When it was time to break camp, the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).","summary_en":"10:5-8 When it was time to break camp, the sound of the trumpets supplemented the movement of the pillar of cloud (cp. 9:15-22) by signaling when to camp and when to move on (see ch 2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":99755,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:8","title_en":"Study Note: Numeri 10:8","content_ro":"<p><strong>10:8<\/strong> <em>Only the priests . . . are allowed to blow the trumpets:<\/em> All uses of these trumpets were related to God and his government of Israel, both of which the priests served.<\/p>","content_en":"<p><strong>10:8<\/strong> <em>Only the priests . . . are allowed to blow the trumpets:<\/em> All uses of these trumpets were related to God and his government of Israel, both of which the priests served.<\/p>","summary_ro":"10:8 Only the priests . . . are allowed to blow the trumpets: All uses of these trumpets were related to God and his government of Israel, both of which the priests served.","summary_en":"10:8 Only the priests . . . are allowed to blow the trumpets: All uses of these trumpets were related to God and his government of Israel, both of which the priests served.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127381,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:8","title_en":"Study Note: Numeri 10:8","content_ro":"<p><strong>10:8<\/strong> <em>Only the priests . . . are allowed to blow the trumpets:<\/em> All uses of these trumpets were related to God and his government of Israel, both of which the priests served.<\/p>","content_en":"<p><strong>10:8<\/strong> <em>Only the priests . . . are allowed to blow the trumpets:<\/em> All uses of these trumpets were related to God and his government of Israel, both of which the priests served.<\/p>","summary_ro":"10:8 Only the priests . . . are allowed to blow the trumpets: All uses of these trumpets were related to God and his government of Israel, both of which the priests served.","summary_en":"10:8 Only the priests . . . are allowed to blow the trumpets: All uses of these trumpets were related to God and his government of Israel, both of which the priests served.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141181,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:8","title_en":"Study Note: Numeri 10:8","content_ro":"<p><strong>10:8<\/strong> <em>Only the priests . . . are allowed to blow the trumpets:<\/em> All uses of these trumpets were related to God and his government of Israel, both of which the priests served.<\/p>","content_en":"<p><strong>10:8<\/strong> <em>Only the priests . . . are allowed to blow the trumpets:<\/em> All uses of these trumpets were related to God and his government of Israel, both of which the priests served.<\/p>","summary_ro":"10:8 Only the priests . . . are allowed to blow the trumpets: All uses of these trumpets were related to God and his government of Israel, both of which the priests served.","summary_en":"10:8 Only the priests . . . are allowed to blow the trumpets: All uses of these trumpets were related to God and his government of Israel, both of which the priests served.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":182633,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:8","title_en":"Study Note: Numeri 10:8","content_ro":"<p><strong>10:8<\/strong> <em>Only the priests . . . are allowed to blow the trumpets:<\/em> All uses of these trumpets were related to God and his government of Israel, both of which the priests served.<\/p>","content_en":"<p><strong>10:8<\/strong> <em>Only the priests . . . are allowed to blow the trumpets:<\/em> All uses of these trumpets were related to God and his government of Israel, both of which the priests served.<\/p>","summary_ro":"10:8 Only the priests . . . are allowed to blow the trumpets: All uses of these trumpets were related to God and his government of Israel, both of which the priests served.","summary_en":"10:8 Only the priests . . . are allowed to blow the trumpets: All uses of these trumpets were related to God and his government of Israel, both of which the priests served.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":196074,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:8","title_en":"Study Note: Numeri 10:8","content_ro":"<p><strong>10:8<\/strong> <em>Only the priests . . . are allowed to blow the trumpets:<\/em> All uses of these trumpets were related to God and his government of Israel, both of which the priests served.<\/p>","content_en":"<p><strong>10:8<\/strong> <em>Only the priests . . . are allowed to blow the trumpets:<\/em> All uses of these trumpets were related to God and his government of Israel, both of which the priests served.<\/p>","summary_ro":"10:8 Only the priests . . . are allowed to blow the trumpets: All uses of these trumpets were related to God and his government of Israel, both of which the priests served.","summary_en":"10:8 Only the priests . . . are allowed to blow the trumpets: All uses of these trumpets were related to God and his government of Israel, both of which the priests served.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":237885,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:8","title_en":"Study Note: Numeri 10:8","content_ro":"<p><strong>10:8<\/strong> <em>Only the priests . . . are allowed to blow the trumpets:<\/em> All uses of these trumpets were related to God and his government of Israel, both of which the priests served.<\/p>","content_en":"<p><strong>10:8<\/strong> <em>Only the priests . . . are allowed to blow the trumpets:<\/em> All uses of these trumpets were related to God and his government of Israel, both of which the priests served.<\/p>","summary_ro":"10:8 Only the priests . . . are allowed to blow the trumpets: All uses of these trumpets were related to God and his government of Israel, both of which the priests served.","summary_en":"10:8 Only the priests . . . are allowed to blow the trumpets: All uses of these trumpets were related to God and his government of Israel, both of which the priests served.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":251390,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:8","title_en":"Study Note: Numeri 10:8","content_ro":"<p><strong>10:8<\/strong> <em>Only the priests . . . are allowed to blow the trumpets:<\/em> All uses of these trumpets were related to God and his government of Israel, both of which the priests served.<\/p>","content_en":"<p><strong>10:8<\/strong> <em>Only the priests . . . are allowed to blow the trumpets:<\/em> All uses of these trumpets were related to God and his government of Israel, both of which the priests served.<\/p>","summary_ro":"10:8 Only the priests . . . are allowed to blow the trumpets: All uses of these trumpets were related to God and his government of Israel, both of which the priests served.","summary_en":"10:8 Only the priests . . . are allowed to blow the trumpets: All uses of these trumpets were related to God and his government of Israel, both of which the priests served.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":99756,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:9","title_en":"Study Note: Numeri 10:9","content_ro":"<p><strong>10:9-10<\/strong> <em>The trumpets<\/em> marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would <em>remind . . . the<\/em> <span>Lord<\/span> to rescue the Hebrews from their enemies.<\/p>","content_en":"<p><strong>10:9-10<\/strong> <em>The trumpets<\/em> marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would <em>remind . . . the<\/em> <span>Lord<\/span> to rescue the Hebrews from their enemies.<\/p>","summary_ro":"10:9-10 The trumpets marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would remind . . . the Lord to rescue the Hebrews from their enemies.","summary_en":"10:9-10 The trumpets marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would remind . . . the Lord to rescue the Hebrews from their enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127382,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:9","title_en":"Study Note: Numeri 10:9","content_ro":"<p><strong>10:9-10<\/strong> <em>The trumpets<\/em> marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would <em>remind . . . the<\/em> <span>Lord<\/span> to rescue the Hebrews from their enemies.<\/p>","content_en":"<p><strong>10:9-10<\/strong> <em>The trumpets<\/em> marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would <em>remind . . . the<\/em> <span>Lord<\/span> to rescue the Hebrews from their enemies.<\/p>","summary_ro":"10:9-10 The trumpets marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would remind . . . the Lord to rescue the Hebrews from their enemies.","summary_en":"10:9-10 The trumpets marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would remind . . . the Lord to rescue the Hebrews from their enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141183,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:9","title_en":"Study Note: Numeri 10:9","content_ro":"<p><strong>10:9-10<\/strong> <em>The trumpets<\/em> marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would <em>remind . . . the<\/em> <span>Lord<\/span> to rescue the Hebrews from their enemies.<\/p>","content_en":"<p><strong>10:9-10<\/strong> <em>The trumpets<\/em> marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would <em>remind . . . the<\/em> <span>Lord<\/span> to rescue the Hebrews from their enemies.<\/p>","summary_ro":"10:9-10 The trumpets marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would remind . . . the Lord to rescue the Hebrews from their enemies.","summary_en":"10:9-10 The trumpets marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would remind . . . the Lord to rescue the Hebrews from their enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":182634,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:9","title_en":"Study Note: Numeri 10:9","content_ro":"<p><strong>10:9-10<\/strong> <em>The trumpets<\/em> marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would <em>remind . . . the<\/em> <span>Lord<\/span> to rescue the Hebrews from their enemies.<\/p>","content_en":"<p><strong>10:9-10<\/strong> <em>The trumpets<\/em> marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would <em>remind . . . the<\/em> <span>Lord<\/span> to rescue the Hebrews from their enemies.<\/p>","summary_ro":"10:9-10 The trumpets marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would remind . . . the Lord to rescue the Hebrews from their enemies.","summary_en":"10:9-10 The trumpets marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would remind . . . the Lord to rescue the Hebrews from their enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":196076,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:9","title_en":"Study Note: Numeri 10:9","content_ro":"<p><strong>10:9-10<\/strong> <em>The trumpets<\/em> marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would <em>remind . . . the<\/em> <span>Lord<\/span> to rescue the Hebrews from their enemies.<\/p>","content_en":"<p><strong>10:9-10<\/strong> <em>The trumpets<\/em> marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would <em>remind . . . the<\/em> <span>Lord<\/span> to rescue the Hebrews from their enemies.<\/p>","summary_ro":"10:9-10 The trumpets marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would remind . . . the Lord to rescue the Hebrews from their enemies.","summary_en":"10:9-10 The trumpets marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would remind . . . the Lord to rescue the Hebrews from their enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":237886,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:9","title_en":"Study Note: Numeri 10:9","content_ro":"<p><strong>10:9-10<\/strong> <em>The trumpets<\/em> marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would <em>remind . . . the<\/em> <span>Lord<\/span> to rescue the Hebrews from their enemies.<\/p>","content_en":"<p><strong>10:9-10<\/strong> <em>The trumpets<\/em> marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would <em>remind . . . the<\/em> <span>Lord<\/span> to rescue the Hebrews from their enemies.<\/p>","summary_ro":"10:9-10 The trumpets marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would remind . . . the Lord to rescue the Hebrews from their enemies.","summary_en":"10:9-10 The trumpets marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would remind . . . the Lord to rescue the Hebrews from their enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":251392,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:9","title_en":"Study Note: Numeri 10:9","content_ro":"<p><strong>10:9-10<\/strong> <em>The trumpets<\/em> marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would <em>remind . . . the<\/em> <span>Lord<\/span> to rescue the Hebrews from their enemies.<\/p>","content_en":"<p><strong>10:9-10<\/strong> <em>The trumpets<\/em> marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would <em>remind . . . the<\/em> <span>Lord<\/span> to rescue the Hebrews from their enemies.<\/p>","summary_ro":"10:9-10 The trumpets marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would remind . . . the Lord to rescue the Hebrews from their enemies.","summary_en":"10:9-10 The trumpets marked holy events that might not readily be recognized as such. Trumpets that sounded a call to arms (Hos 5:8; Joel 2:1) would remind . . . the Lord to rescue the Hebrews from their enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":12141,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Feasts and Festivals of Israel","title_en":"Feasts and Festivals of Israel","content_ro":"<h3>FEASTS AND FESTIVALS OF ISRAEL<\/h3>\n<p>Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion.<\/p>\n\n<p>In contemporary usage “festival” usually refers to activities extending over a period of time, while “feast” indicates one part of the celebration, often a meal. However, in religious usage, both ancient and modern, the two words are used interchangeably. The ancient Hebrews employed the words <span class=\"hebrew\" lang=\"he\">mo’ed<\/span> (“seasons”) and <span class=\"hebrew\" lang=\"he\">hag<\/span> for their great public celebrations, while feasts of a more private nature were commonly described by the term <span class=\"hebrew\" lang=\"he\">mishteh<\/span><em>.<\/em> The majority of English translations of Scripture do not differentiate between these words.<\/p>\n<p class=\"h2\" id=\"FeastsandTheirFunctions\">Feasts and Their Functions<\/p>\n<p>Each festival places great emphasis on community participation and on the continuity of social or religious tradition, especially where the celebrations are elements of a regular civil or religious calendar. Without community backing, even in a family celebration, no festival can be successful. When there is communal participation, a festival can reinforce the individual and community memory of specific occasions, and can perpetuate that store of recollection over years and generations. Such shared memory has a cohesive effect upon a cooperating community, large or small, and serves to establish the traditions by which the group lives. If the festival commemorates a particular event or celebrates some lofty ideal, that theme becomes more firmly embedded in the minds of the participants by being associated repeatedly with the rites and ceremonies performed. The feasts of the ancient Hebrews had this positive function. The great festivals of their religious calendar commemorated specific occasions when God had reached out in power to intervene for his people or had provided for them in their distress. By celebrating these feasts on a regular basis, the Hebrews continually affirmed that their God had directed their destiny. Their repeated rehearsal of God’s help and love for them reminded them that he was still able to sustain them. Especially in times of hardship, it pointed to the reality of God’s presence and activity among them. Faith sustained by this means furnished an invaluable spiritual dimension to the life of the nation and provided a sense of continuity under divine provision and guidance. Only when corrupt or pagan elements were introduced into festive occasions did this important ingredient of national life begin to lose its vitality.<\/p>\n<p class=\"h2\" id=\"OldTestamentFestivals\">Old Testament Festivals<\/p>\n<h5>General Festivals<\/h5>\n<p>These occasions were surprisingly numerous in Israel, considering the rather austere mode of life reflected in much of the OT. No doubt such celebrations offset or compensated for the hardships and insecurities of existence in the ancient Near East, and the Israelites made the most of every opportunity. A wedding was one of the most obvious occasions for celebration, and it is not surprising that a feast was prepared for the marriage of Rachel and Jacob (Gn 29:22) in which the whole neighborhood participated. Just how long this particular feast lasted is unknown, but some marriage festivals continued for a week, as in the case of the marriage between Samson and the woman of Timnah (Jgs 14:17). Wine that makes glad man’s heart (Ps 104:15) was consumed freely on such occasions.<\/p>\n<p>Birthdays were often observed in a festive spirit, especially where a royal person was concerned (Gn 40:20). Solomon’s dream was commemorated with a feast provided for his servants (1 Kgs 3:15), and when the temple was dedicated, the occasion was celebrated for a full week (8:65). Kings and queens held feasts periodically to mark certain occasions or to express goodwill (cf. Est 1:3; 2:18; 5:4, 14; 7:2, 7; Dn 5:1). Herdsmen traditionally made a feast for the shearing of the first sheep (Dt 18:4).<\/p>\n<h5>Preexilic Festivals<\/h5>\n<p>In addition to the general festivals, which were frequently of a secular nature, communal feasts were prescribed for the Israelites that had a specifically spiritual significance. They were meant to emphasize the activity of God on behalf of his people and to remind them that continued divine blessing depended upon their obedience to his will. The catalog of festivals in Leviticus 23:2 began with an injunction to observe the Sabbath. The seventh day, in which God ceased from creating (Gn 2:3), was holy, though it is difficult to determine the extent to which it was kept until the time of Moses (Ex 20:8-11). From that time on, Sabbath observance stressed refraining from all work so as to commemorate properly God’s own rest from creative activity (31:17) and his deliverance of his people from bondage in Egypt (Dt 5:12-15). Sabbath celebration was the sign of a special relationship between God and the Israelites. During this 24-hour period, even trivial tasks like making a fire (Ex 35:3) or gathering wood (Nm 15:32-33) were prohibited on pain of death. Journeys of any distance also came under the Sabbath ban (Ex 16:29). Special offerings were part of the observance (Nm 28:9-10), and the bread of the Presence was replaced in the tabernacle (Lv 24:5-8). Despite the restrictions on activity, the Sabbath was meant to symbolize a time of happiness and security in the presence of God (cf. Is 58:13-14), since its observance would bring blessing to the individual and to the whole land.<\/p>\n<h6>Festival of the New Moon<\/h6>\n<p>The new moon was a monthly celebration based on the lunar calendar. It was especially appropriate for an agricultural people, since everyone could tell when the moon was new. Special offerings were prescribed for this festival, consisting of a burnt sacrifice, a grain offering, and a drink offering (Nm 28:11-15). In addition, a male goat was sacrificed to God as a sin offering, and trumpet blasts were sounded over the sacrificial offerings as a memorial before God (10:10). The sacrifices prescribed for the new moon festival were significantly greater than those required in Numbers 28:9-10 for the weekly Sabbath.<\/p>\n<p>This lunar feast was popular throughout Israelite history. During the monarchy, the Levites were required to assist the Aaronic priests at the new moon festival, as well as on the Sabbath (1 Chr 23:29-31). The preexilic prophets may well have taken advantage of the large gatherings to give guidance to the people or proclaim prophetic oracles (cf. 2 Kgs 4:23), though to what extent this was done is uncertain. Not everyone found the period of rest and celebration valuable, however, and Amos (Am 8:5) complained about those avaricious Israelites who felt that such observances interfered with the business of making a living. The feast could not be observed when the Judeans were in exile in Babylonia (cf. Hos 2:11), but under Ezra and Nehemiah, its observance was restored (Neh 10:33). In Isaiah 66:22-23 it was related to Israel’s final destiny and was an accepted part of the ordinances for Ezekiel’s ideal temple (Ez 45:17).<\/p>\n<p>The purpose of the festival was to enhance the unity of national life by reminding the Israelites that God’s covenant with their ancestors was permanent and still binding upon the nation. It also stressed the loving nature and providence of a God who could begin such a relationship and carry out his promises with complete faithfulness (cf. Ps 104:19).<\/p>\n<h6>The Festival of Trumpets<\/h6>\n<p>The Festival of Trumpets was celebrated on the first day of the seventh new moon. This month, subsequently named Tishri, was especially holy, and for this reason was governed by certain regulations different from those of ordinary new moon festivals. The trumpets were blown on the first day (Lv 23:24) as the animal and cereal sacrifices were offered. From Numbers 29:2-6 it appears that the offerings required for this particular feast exceeded those prescribed for normal Sabbath sacrifice, but were somewhat less than those required for the regular new moon festival (cf. Nm 28:11). This feast was to be observed as a day of solemn rest and as a holy convocation, and the trumpets were sounded as a triumphant memorial to God’s great provision for his people through the Sinai covenant.<\/p>\n<p>The seventh month was particularly sacred, partly because of its place in the hallowed cycle of sevens, but also because the Day of Atonement (or Yom Kippur) and the Feast of Tabernacles, or Booths (Shelters), occurred during this period. The latter feast followed the Day of Atonement by some five days (Lv 23:33), and its joyful character served to offset somewhat the solemnity of the annual penitential occasion when the nation confessed its collective sins and saw them banished symbolically into the wilderness as the scapegoat was driven from the congregation.<\/p>\n<h6>The Sabbatical Year<\/h6>\n<p>Another festival closely connected with the institution of the Sabbath was the sabbatical year. At the end of each cycle of six years, the following 12 months were observed as a “sabbath of rest for the land.” During this interval, the ground was to lie fallow (Ex 23:11) without any form of cultivation, and whatever sprouted and grew from it naturally was assigned to the poor and needy (Lv 25:6). This provision for the land itself constituted one of the most important ecological principles of Scripture. Like God’s people, the land was holy, and just as they needed to have regular intervals of rest from daily work in order to regain their energy and spiritual vitality through worship, so the ground needed to rest and recuperate from the strain of constant cultivation. The festival reminded the Israelites that the land on which they lived had been given to them by God in fulfillment of his covenant undertaking to provide richly for their physical needs (cf. Dt 8:7-10). To keep the Israelites from experiencing any shortages or other hardships during the Year of Sabbath, God promised that in the year immediately preceding the sabbatical period, the land would bear fruit to suffice for the next three years (Lv 25:21). This assurance was based upon the experience of the wilderness wanderings, when on the sixth day of the week sufficient manna appeared to last through the Sabbath (Ex 16:5).<\/p>\n<p>In this festival period, God’s absolute claim over the land was reaffirmed (cf. Lv 25:23), and the faith of the nation in God’s ability to provide for future needs was reinforced. The provisions that freed the land for a year from agricultural bondage were paralleled in the seventh year of rest by those requiring liberation of slaves and debtors. These underprivileged members of society were to be released from their obligations of servitude. As a result, men and women who had become slaves for one reason or another were given personal liberty (Ex 21:2-6), and under proclamation of the Lord’s release, the provisions applying to debt were rescinded (Dt 15:1-6). The sabbatical year seems to have been a regular part of preexilic Israelite life, although some abuses were noted in Jeremiah 34:8-22. There the prophet took advantage of the opportunity presented to instruct the people in the nature and purpose of the sabbatical year ordinance. He also warned the wayward Judeans that because they had disobeyed the commands of God in denying proper liberty to their slaves, they would have their own freedom taken away in a far more serious manner by being carried captive to Babylonia after seeing their land destroyed. The lesson was not lost upon those who returned from exile, for under the administration of Nehemiah, the Jews bound themselves by a covenant to observe the principle of the sabbatical year (Neh 10:31). This undertaking evidently took its impetus from the reading of the law of Moses at the Feast of Booths (Shelters), which coincidentally occurred at the beginning of the sabbatical year (Neh 8:13-18).<\/p>\n<h6>Jubilee<\/h6>\n<p>Still another feast based on the principle of the sabbath was the Year of Jubilee, or Pentecostal year (Lv 25:8-55; 27:17-24). As the sabbatical year was related to the concept of the seventh day, so the Pentecostal (50th) year marked the completion of a cycle of seven sabbatical years. The commencement of a jubilee year was proclaimed on the Day of Atonement throughout the land by means of trumpet blasts (Lv 25:9). The activities that took place during the Pentecostal year were similar to those prescribed for the sabbatical year. A special feature was that land that had been sold during the preceding 49 years was returned to its original owners, a procedure that sometimes involved financial adjustments. To prevent abuse of the process through opportunism or speculation, the Hebrews were instructed to deal fairly and honestly with one another in the fear of God, who was the real owner of the land (Lv 25:14-17). As with the sabbatical year, God promised to make provision before the jubilee year so that no one would suffer hardship. It was during the Year of Jubilee that those who were slaves in Hebrew households were given their liberty, so that everyone in the land would commence a new cycle of sabbatical years on the same footing, as free persons under God.<\/p>\n<h5>Seasonal Festivals<\/h5>\n<p>Three annual festivals that followed the seasons of the year rather than phases of the moon furnished important occasions for commemorating God’s power and provision in national life. These festivals were designated by the term <span class=\"hebrew\" lang=\"he\">hag<\/span><em>,<\/em> indicating a festival usually observed by some sort of pilgrimage. These three festivals were prescribed in Exodus 23:14-17 and Deuteronomy 16:16, and consisted of the Feast of Passover and Unleavened Bread, the Feast of Weeks (Pentecost), and the Festival of Booths (Tabernacles). On these occasions, all the males of Israel were commanded to make pilgrimage to the sanctuary and celebrate these festivals (Ex 12:14). The Passover and the Feast of Unleavened Bread were originally separate ordinances, but since the latter always followed immediately upon the Passover rite, they naturally blended into a single festival.<\/p>\n<h6>Passover<\/h6>\n<p>The Passover was of supreme theological significance for the Israelites, since it marked one of the most momentous acts of divine intervention in their history, the beginning of their deliverance from bondage in Egypt when, in the final plague, God destroyed the firstborn of the Egyptians but spared those Israelites whose homes had blood smeared on the doorposts (Ex 12:11-30). God commanded that the day was to be observed as a memorial feast (v 14), and the next Passover celebration occurred in the Sinai Desert (Nm 9:1-5). In the Hebrew calendar the Passover festival came in the first month, called Abib in Deuteronomy 16:1, but known after the exile as Nisan (cf. Neh 2:1). The Passover rite took place the 14th evening (Lv 23:5), and this was followed by a seven-day period during which nothing leavened was to be eaten. The principle for removing all leaven from bread was similar to that underlying the draining of blood from animal flesh. Both leaven and blood had quickening power and were to be kept separate as an offering to God. The first and seventh days of this period were marked by a holy assembly, during which the only work permitted was the preparation of food (Ex 12:16). This period when unleavened bread was eaten was described as a festival because it opened the seven-week period of grain harvest (Dt 16:9). During this feast, special burnt sacrifices were offered, followed with a sheaf of newly harvested barley at the Feast of Firstfruits. By NT times the festivals of Passover and Unleavened Bread were well-attended celebrations and were known as the “days of unleavened bread” (Lk 22:1; Acts 12:3). The theme of Israel’s deliverance from the power of Egypt by divine intervention assured the Israelites that God was always ready to act on behalf of a faithful and obedient covenant people. It also reminded them that they had once been slaves (Dt 16:12). In Israelite life the early Passover and Unleavened Bread observances were comparatively simple in character, but during the monarchy more elaborate Passover rituals came into use (cf. 2 Kgs 23:21-23; 2 Chr 35:1-19).<\/p>\n<h6>Pentecost<\/h6>\n<p>The second great festival, Pentecost (or Weeks) lasted one day only and was observed on the 50th day after the newly harvested barley sheaf had been waved before the Lord at the end of the Feast of Unleavened Bread (Dt 16:9-12). The festival marked the end of the barley harvest and the beginning of the wheat harvest, the beginning of the period when firstfruits could be offered (cf. Ex 23:16; 34:22; Nm 28:26). The feast day was marked by the presentation of two wheat-flour loaves along with sacrifices of seven lambs, two rams, and a bull (Lv 23:15-20). Freewill gifts to God were presented to reflect gratitude for his blessings, and the entire occasion was one of communal rejoicing (Dt 16:10-11). Since Pentecost was essentially a harvest festival (Ex 23:16), the Israelites were called on to recognize that they depended entirely upon God for their material prosperity. In Deuteronomy 26, specific instructions were given for the ritual of presenting firstfruits from the harvest. It comprised a great confession of faith set within the framework of Israel’s history, and it recounted God’s deliverance of the nation from Egyptian oppression and his provision of a land that could amply supply the needs of his people.<\/p>\n<h6>Festival of Tabernacles<\/h6>\n<p>This festival, known variously as the Feast of Booths, Tabernacles, Shelters (Lv 23:34; Dt 16:13), or Ingathering (Ex 34:22), was the third great occasion that all Hebrew males were required to observe annually. It began on the 15th day of the seventh month (Tishri), shortly after the observance of the Day of Atonement, which fell on the 10th day. The Feast of Booths lasted for one week and involved pilgrimage. It was associated initially with the end of the year (Ex 34:22), when the agricultural work had been completed. The first day was marked by a symbolic cessation from all activity, after which burnt offerings were presented to the Lord. The eighth day was also one on which the congregation of Israel abstained from manual work and again offered burnt sacrifices. Leviticus 23:39-43 furnished details for the rituals that gave the festival its special name of booths or shelters or tabernacles. The fruit of “goodly trees” was to be gathered on the first day of the feast, along with palm fronds, willow branches, and boughs from trees in full leaf. From these, rough shelters or booths were to be constructed in which the people lived for the week of the feast. Every seventh year the observances were marked by a public recital of the covenant provisions to which the Israelites under Moses had committed themselves, a procedure designed to keep fresh in their minds the obligations as well as the blessings of the covenant relationship. A particularly significant observance of the Feast of Tabernacles took place in the time of Ezra, when the Judean community returned from Babylon—a celebration of a kind unknown for centuries (Neh 8:13-18). From the context it appears that observance of the feast had lapsed during the monarchy. The feast at Shiloh where Hannah was mistaken for a drunken woman and the feast referred to in Judges 21:19 were evidently the Feast of Booths. In a prophetic vision in which he saw all nations coming to Jerusalem to observe the Festival of Booths, Zechariah warned that those who did not continue this tradition could expect hardship and shortages of food (Zec 14:16-19).<\/p>\n<h5>Postexilic Festivals<\/h5>\n<p>There are a few minor festivals that were created in the period after the Jews returned from exile; some of these festivals had their origin in specific historical occasions.<\/p>\n<h6>The Festival of Purim<\/h6>\n<p>The Festival of Purim, also known as the Festival of Lots, was a joyful occasion occurring on the 14th day of the 12th month (Adar). It celebrated the way in which Esther and Mordecai were used by God to deliver his people in the Persian Empire from extermination by Haman (Est 9:21, 24-28). The feast was observed on the 14th day of Adar by those living in villages, and on the 15th by the inhabitants of walled towns and cities. The explanation of the name of the festival is given in Esther 9:24-26, and its observance reminded the Hebrews of God’s ability to save them during a time of anti-Semitic activity in Persia. The deliverance memorialized in this festival has consoled the Jews on other occasions when they have suffered persecution. Traditionally the scroll of Esther was read aloud in the synagogue on the evening before the feast, and there was a great outcry, especially among the children present, whenever the names of the hated Haman and his sons were mentioned.<\/p>\n<h6>Festival of the Dedication of the Temple<\/h6>\n<p>Another joyous festival that lasted for eight days was the Feast of the Dedication of the Temple (1 Macc 4:52-59; 2 Macc 10:6-8), familiar to modern readers as Hanukkah, or the Festival of Lights. The specific dedication that prompted the feast occurred in 164 <span>BC<\/span>, when Judas Maccabeus reconsecrated the temple in Jerusalem after it had been defiled by Antiochus IV Epiphanes. The celebrations commenced on the 25th day of the ninth month (Kislev) and were marked at night by blazing lights and lanterns. The stories of brave opposition by the Maccabees to the crushing forces of paganism were recounted, and the feast was one of praise to God for his marvelous deliverance of the Jews during the Maccabean period.<\/p>\n<p class=\"h2\" id=\"NewTestamentFestivals\">New Testament Festivals<\/p>\n<p>In Christ’s time the Sabbath was observed rigorously and was the occasion for synagogue worship (cf. Lk 4:16; Acts 13:14; 18:4). Pharisaic law prohibited all work, and Jesus came into conflict with the authorities periodically for breaches of the Sabbath regulations (cf. Mt 12:1-4; Mk 3:1-5; Lk 13:10-17). In the primitive church, worship occurred on “the first day of the week” (i.e., Sunday) to commemorate Christ’s resurrection. The early Christians initially participated in Jewish ceremonies (cf. Acts 20:16; 1 Cor 16:8). It was during the Feast of Pentecost, after Christ’s resurrection and ascension, that the Spirit was poured out (Acts 2:1-4), fulfilling Joel 2:28-32 and commencing the history of the Christian church as such.<\/p>\n<p>The Passover and Feast of Unleavened Bread were of great significance in the life of Christ (cf. Jn 4:45; 5:1; 6:4; 12:1-26), for the occasion was a very popular one in NT times (cf. 12:20). On the Passover, Pilate had instituted the custom of clemency to a prisoner nominated by the populace (Mt 27:15; Mk 15:6). Jesus participated actively in the Passover rituals (cf. Lk 2:42; Jn 2:13; 6:4). The Last Supper with his disciples occurred just prior to the Passover (Jn 13:1), when Judas Iscariot betrayed Jesus to the Pharisees (Lk 22:4-6). The breaking of bread and the drinking of wine at that Passover celebration (Mk 14:22-25) were related directly to Christ’s forthcoming death on the cross in a sacramental manner. Christ’s disciples were instructed to observe this rite as a memorial of his suffering and death for human sin (1 Cor 11:24-26) and as a proclamation of the power of the cross until the Lord returns in glory. Some scholars have suggested that Christ was actually hanging on the cross when the Passover lamb was being slaughtered, and if that chronology is correct, it would represent Jesus graphically as the “Lamb of God, who takes away the sin of the world” (Jn 1:29, <span>rsv<\/span>). Jesus was also present once when the Feast of Tabernacles was celebrated (7:10). In his day water was carried in procession from the pool of Siloam as an offering to God, and the ceremony most probably prompted Christ’s discourse on living water and eternal life (vv 37-39). On at least one occasion Jesus was in Jerusalem when the Festival of Lights occurred (Jn 10:22) and narrowly missed death by stoning.<\/p>\n<p>Jesus was entertained occasionally at private feasts (cf. Lk 5:29), and once remedied an emergency situation when the wine ran out at a wedding ceremony (Jn 2:8-10). He was critical of the Pharisees for securing the chief seats at feasts (Mt 23:6; Mk 12:39; Lk 20:46) and taught that festivals ought to benefit the poor (Lk 14:13).<\/p>\n<p class=\"h2\" id=\"SymbolismofFeasts\">Symbolism of Feasts<\/p>\n<p>Many aspects of the ancient Hebrew feasts were interpreted symbolically in the early church. Paul regarded the earliest Hebrew Christians as the firstfruits of the Israel of God (Rom 11:16). In Romans 8:23, the Holy Spirit as possessed by Christians was regarded as only a token of what was to come, and as such was the firstfruit of the Spirit. Christians themselves were described in James 1:18 as the firstfruits of God’s creatures who were brought forth by the Word of Truth. The resurrection of Jesus was considered by Paul to be the firstfruits of those who slept (1 Cor 15:20, 23). In an allusion to OT festivals, Paul spoke of the Sabbaths, new moons, and feasts as merely being a shadow of good things to come (Col 2:16-17). The Passover was used figuratively to emphasize that Christ our Passover Lamb had been sacrificed for us. Believers were urged to keep the feast with the unleavened bread of sincerity and truth, and not with the old leaven of malice and evil (1 Cor 5:7-8).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Offerings and Sacrifices; Tabernacle; Temple.<\/p>","content_en":"<h3>FEASTS AND FESTIVALS OF ISRAEL<\/h3>\n<p>Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion.<\/p>\n\n<p>In contemporary usage “festival” usually refers to activities extending over a period of time, while “feast” indicates one part of the celebration, often a meal. However, in religious usage, both ancient and modern, the two words are used interchangeably. The ancient Hebrews employed the words <span class=\"hebrew\" lang=\"he\">mo’ed<\/span> (“seasons”) and <span class=\"hebrew\" lang=\"he\">hag<\/span> for their great public celebrations, while feasts of a more private nature were commonly described by the term <span class=\"hebrew\" lang=\"he\">mishteh<\/span><em>.<\/em> The majority of English translations of Scripture do not differentiate between these words.<\/p>\n<p class=\"h2\" id=\"FeastsandTheirFunctions\">Feasts and Their Functions<\/p>\n<p>Each festival places great emphasis on community participation and on the continuity of social or religious tradition, especially where the celebrations are elements of a regular civil or religious calendar. Without community backing, even in a family celebration, no festival can be successful. When there is communal participation, a festival can reinforce the individual and community memory of specific occasions, and can perpetuate that store of recollection over years and generations. Such shared memory has a cohesive effect upon a cooperating community, large or small, and serves to establish the traditions by which the group lives. If the festival commemorates a particular event or celebrates some lofty ideal, that theme becomes more firmly embedded in the minds of the participants by being associated repeatedly with the rites and ceremonies performed. The feasts of the ancient Hebrews had this positive function. The great festivals of their religious calendar commemorated specific occasions when God had reached out in power to intervene for his people or had provided for them in their distress. By celebrating these feasts on a regular basis, the Hebrews continually affirmed that their God had directed their destiny. Their repeated rehearsal of God’s help and love for them reminded them that he was still able to sustain them. Especially in times of hardship, it pointed to the reality of God’s presence and activity among them. Faith sustained by this means furnished an invaluable spiritual dimension to the life of the nation and provided a sense of continuity under divine provision and guidance. Only when corrupt or pagan elements were introduced into festive occasions did this important ingredient of national life begin to lose its vitality.<\/p>\n<p class=\"h2\" id=\"OldTestamentFestivals\">Old Testament Festivals<\/p>\n<h5>General Festivals<\/h5>\n<p>These occasions were surprisingly numerous in Israel, considering the rather austere mode of life reflected in much of the OT. No doubt such celebrations offset or compensated for the hardships and insecurities of existence in the ancient Near East, and the Israelites made the most of every opportunity. A wedding was one of the most obvious occasions for celebration, and it is not surprising that a feast was prepared for the marriage of Rachel and Jacob (Gn 29:22) in which the whole neighborhood participated. Just how long this particular feast lasted is unknown, but some marriage festivals continued for a week, as in the case of the marriage between Samson and the woman of Timnah (Jgs 14:17). Wine that makes glad man’s heart (Ps 104:15) was consumed freely on such occasions.<\/p>\n<p>Birthdays were often observed in a festive spirit, especially where a royal person was concerned (Gn 40:20). Solomon’s dream was commemorated with a feast provided for his servants (1 Kgs 3:15), and when the temple was dedicated, the occasion was celebrated for a full week (8:65). Kings and queens held feasts periodically to mark certain occasions or to express goodwill (cf. Est 1:3; 2:18; 5:4, 14; 7:2, 7; Dn 5:1). Herdsmen traditionally made a feast for the shearing of the first sheep (Dt 18:4).<\/p>\n<h5>Preexilic Festivals<\/h5>\n<p>In addition to the general festivals, which were frequently of a secular nature, communal feasts were prescribed for the Israelites that had a specifically spiritual significance. They were meant to emphasize the activity of God on behalf of his people and to remind them that continued divine blessing depended upon their obedience to his will. The catalog of festivals in Leviticus 23:2 began with an injunction to observe the Sabbath. The seventh day, in which God ceased from creating (Gn 2:3), was holy, though it is difficult to determine the extent to which it was kept until the time of Moses (Ex 20:8-11). From that time on, Sabbath observance stressed refraining from all work so as to commemorate properly God’s own rest from creative activity (31:17) and his deliverance of his people from bondage in Egypt (Dt 5:12-15). Sabbath celebration was the sign of a special relationship between God and the Israelites. During this 24-hour period, even trivial tasks like making a fire (Ex 35:3) or gathering wood (Nm 15:32-33) were prohibited on pain of death. Journeys of any distance also came under the Sabbath ban (Ex 16:29). Special offerings were part of the observance (Nm 28:9-10), and the bread of the Presence was replaced in the tabernacle (Lv 24:5-8). Despite the restrictions on activity, the Sabbath was meant to symbolize a time of happiness and security in the presence of God (cf. Is 58:13-14), since its observance would bring blessing to the individual and to the whole land.<\/p>\n<h6>Festival of the New Moon<\/h6>\n<p>The new moon was a monthly celebration based on the lunar calendar. It was especially appropriate for an agricultural people, since everyone could tell when the moon was new. Special offerings were prescribed for this festival, consisting of a burnt sacrifice, a grain offering, and a drink offering (Nm 28:11-15). In addition, a male goat was sacrificed to God as a sin offering, and trumpet blasts were sounded over the sacrificial offerings as a memorial before God (10:10). The sacrifices prescribed for the new moon festival were significantly greater than those required in Numbers 28:9-10 for the weekly Sabbath.<\/p>\n<p>This lunar feast was popular throughout Israelite history. During the monarchy, the Levites were required to assist the Aaronic priests at the new moon festival, as well as on the Sabbath (1 Chr 23:29-31). The preexilic prophets may well have taken advantage of the large gatherings to give guidance to the people or proclaim prophetic oracles (cf. 2 Kgs 4:23), though to what extent this was done is uncertain. Not everyone found the period of rest and celebration valuable, however, and Amos (Am 8:5) complained about those avaricious Israelites who felt that such observances interfered with the business of making a living. The feast could not be observed when the Judeans were in exile in Babylonia (cf. Hos 2:11), but under Ezra and Nehemiah, its observance was restored (Neh 10:33). In Isaiah 66:22-23 it was related to Israel’s final destiny and was an accepted part of the ordinances for Ezekiel’s ideal temple (Ez 45:17).<\/p>\n<p>The purpose of the festival was to enhance the unity of national life by reminding the Israelites that God’s covenant with their ancestors was permanent and still binding upon the nation. It also stressed the loving nature and providence of a God who could begin such a relationship and carry out his promises with complete faithfulness (cf. Ps 104:19).<\/p>\n<h6>The Festival of Trumpets<\/h6>\n<p>The Festival of Trumpets was celebrated on the first day of the seventh new moon. This month, subsequently named Tishri, was especially holy, and for this reason was governed by certain regulations different from those of ordinary new moon festivals. The trumpets were blown on the first day (Lv 23:24) as the animal and cereal sacrifices were offered. From Numbers 29:2-6 it appears that the offerings required for this particular feast exceeded those prescribed for normal Sabbath sacrifice, but were somewhat less than those required for the regular new moon festival (cf. Nm 28:11). This feast was to be observed as a day of solemn rest and as a holy convocation, and the trumpets were sounded as a triumphant memorial to God’s great provision for his people through the Sinai covenant.<\/p>\n<p>The seventh month was particularly sacred, partly because of its place in the hallowed cycle of sevens, but also because the Day of Atonement (or Yom Kippur) and the Feast of Tabernacles, or Booths (Shelters), occurred during this period. The latter feast followed the Day of Atonement by some five days (Lv 23:33), and its joyful character served to offset somewhat the solemnity of the annual penitential occasion when the nation confessed its collective sins and saw them banished symbolically into the wilderness as the scapegoat was driven from the congregation.<\/p>\n<h6>The Sabbatical Year<\/h6>\n<p>Another festival closely connected with the institution of the Sabbath was the sabbatical year. At the end of each cycle of six years, the following 12 months were observed as a “sabbath of rest for the land.” During this interval, the ground was to lie fallow (Ex 23:11) without any form of cultivation, and whatever sprouted and grew from it naturally was assigned to the poor and needy (Lv 25:6). This provision for the land itself constituted one of the most important ecological principles of Scripture. Like God’s people, the land was holy, and just as they needed to have regular intervals of rest from daily work in order to regain their energy and spiritual vitality through worship, so the ground needed to rest and recuperate from the strain of constant cultivation. The festival reminded the Israelites that the land on which they lived had been given to them by God in fulfillment of his covenant undertaking to provide richly for their physical needs (cf. Dt 8:7-10). To keep the Israelites from experiencing any shortages or other hardships during the Year of Sabbath, God promised that in the year immediately preceding the sabbatical period, the land would bear fruit to suffice for the next three years (Lv 25:21). This assurance was based upon the experience of the wilderness wanderings, when on the sixth day of the week sufficient manna appeared to last through the Sabbath (Ex 16:5).<\/p>\n<p>In this festival period, God’s absolute claim over the land was reaffirmed (cf. Lv 25:23), and the faith of the nation in God’s ability to provide for future needs was reinforced. The provisions that freed the land for a year from agricultural bondage were paralleled in the seventh year of rest by those requiring liberation of slaves and debtors. These underprivileged members of society were to be released from their obligations of servitude. As a result, men and women who had become slaves for one reason or another were given personal liberty (Ex 21:2-6), and under proclamation of the Lord’s release, the provisions applying to debt were rescinded (Dt 15:1-6). The sabbatical year seems to have been a regular part of preexilic Israelite life, although some abuses were noted in Jeremiah 34:8-22. There the prophet took advantage of the opportunity presented to instruct the people in the nature and purpose of the sabbatical year ordinance. He also warned the wayward Judeans that because they had disobeyed the commands of God in denying proper liberty to their slaves, they would have their own freedom taken away in a far more serious manner by being carried captive to Babylonia after seeing their land destroyed. The lesson was not lost upon those who returned from exile, for under the administration of Nehemiah, the Jews bound themselves by a covenant to observe the principle of the sabbatical year (Neh 10:31). This undertaking evidently took its impetus from the reading of the law of Moses at the Feast of Booths (Shelters), which coincidentally occurred at the beginning of the sabbatical year (Neh 8:13-18).<\/p>\n<h6>Jubilee<\/h6>\n<p>Still another feast based on the principle of the sabbath was the Year of Jubilee, or Pentecostal year (Lv 25:8-55; 27:17-24). As the sabbatical year was related to the concept of the seventh day, so the Pentecostal (50th) year marked the completion of a cycle of seven sabbatical years. The commencement of a jubilee year was proclaimed on the Day of Atonement throughout the land by means of trumpet blasts (Lv 25:9). The activities that took place during the Pentecostal year were similar to those prescribed for the sabbatical year. A special feature was that land that had been sold during the preceding 49 years was returned to its original owners, a procedure that sometimes involved financial adjustments. To prevent abuse of the process through opportunism or speculation, the Hebrews were instructed to deal fairly and honestly with one another in the fear of God, who was the real owner of the land (Lv 25:14-17). As with the sabbatical year, God promised to make provision before the jubilee year so that no one would suffer hardship. It was during the Year of Jubilee that those who were slaves in Hebrew households were given their liberty, so that everyone in the land would commence a new cycle of sabbatical years on the same footing, as free persons under God.<\/p>\n<h5>Seasonal Festivals<\/h5>\n<p>Three annual festivals that followed the seasons of the year rather than phases of the moon furnished important occasions for commemorating God’s power and provision in national life. These festivals were designated by the term <span class=\"hebrew\" lang=\"he\">hag<\/span><em>,<\/em> indicating a festival usually observed by some sort of pilgrimage. These three festivals were prescribed in Exodus 23:14-17 and Deuteronomy 16:16, and consisted of the Feast of Passover and Unleavened Bread, the Feast of Weeks (Pentecost), and the Festival of Booths (Tabernacles). On these occasions, all the males of Israel were commanded to make pilgrimage to the sanctuary and celebrate these festivals (Ex 12:14). The Passover and the Feast of Unleavened Bread were originally separate ordinances, but since the latter always followed immediately upon the Passover rite, they naturally blended into a single festival.<\/p>\n<h6>Passover<\/h6>\n<p>The Passover was of supreme theological significance for the Israelites, since it marked one of the most momentous acts of divine intervention in their history, the beginning of their deliverance from bondage in Egypt when, in the final plague, God destroyed the firstborn of the Egyptians but spared those Israelites whose homes had blood smeared on the doorposts (Ex 12:11-30). God commanded that the day was to be observed as a memorial feast (v 14), and the next Passover celebration occurred in the Sinai Desert (Nm 9:1-5). In the Hebrew calendar the Passover festival came in the first month, called Abib in Deuteronomy 16:1, but known after the exile as Nisan (cf. Neh 2:1). The Passover rite took place the 14th evening (Lv 23:5), and this was followed by a seven-day period during which nothing leavened was to be eaten. The principle for removing all leaven from bread was similar to that underlying the draining of blood from animal flesh. Both leaven and blood had quickening power and were to be kept separate as an offering to God. The first and seventh days of this period were marked by a holy assembly, during which the only work permitted was the preparation of food (Ex 12:16). This period when unleavened bread was eaten was described as a festival because it opened the seven-week period of grain harvest (Dt 16:9). During this feast, special burnt sacrifices were offered, followed with a sheaf of newly harvested barley at the Feast of Firstfruits. By NT times the festivals of Passover and Unleavened Bread were well-attended celebrations and were known as the “days of unleavened bread” (Lk 22:1; Acts 12:3). The theme of Israel’s deliverance from the power of Egypt by divine intervention assured the Israelites that God was always ready to act on behalf of a faithful and obedient covenant people. It also reminded them that they had once been slaves (Dt 16:12). In Israelite life the early Passover and Unleavened Bread observances were comparatively simple in character, but during the monarchy more elaborate Passover rituals came into use (cf. 2 Kgs 23:21-23; 2 Chr 35:1-19).<\/p>\n<h6>Pentecost<\/h6>\n<p>The second great festival, Pentecost (or Weeks) lasted one day only and was observed on the 50th day after the newly harvested barley sheaf had been waved before the Lord at the end of the Feast of Unleavened Bread (Dt 16:9-12). The festival marked the end of the barley harvest and the beginning of the wheat harvest, the beginning of the period when firstfruits could be offered (cf. Ex 23:16; 34:22; Nm 28:26). The feast day was marked by the presentation of two wheat-flour loaves along with sacrifices of seven lambs, two rams, and a bull (Lv 23:15-20). Freewill gifts to God were presented to reflect gratitude for his blessings, and the entire occasion was one of communal rejoicing (Dt 16:10-11). Since Pentecost was essentially a harvest festival (Ex 23:16), the Israelites were called on to recognize that they depended entirely upon God for their material prosperity. In Deuteronomy 26, specific instructions were given for the ritual of presenting firstfruits from the harvest. It comprised a great confession of faith set within the framework of Israel’s history, and it recounted God’s deliverance of the nation from Egyptian oppression and his provision of a land that could amply supply the needs of his people.<\/p>\n<h6>Festival of Tabernacles<\/h6>\n<p>This festival, known variously as the Feast of Booths, Tabernacles, Shelters (Lv 23:34; Dt 16:13), or Ingathering (Ex 34:22), was the third great occasion that all Hebrew males were required to observe annually. It began on the 15th day of the seventh month (Tishri), shortly after the observance of the Day of Atonement, which fell on the 10th day. The Feast of Booths lasted for one week and involved pilgrimage. It was associated initially with the end of the year (Ex 34:22), when the agricultural work had been completed. The first day was marked by a symbolic cessation from all activity, after which burnt offerings were presented to the Lord. The eighth day was also one on which the congregation of Israel abstained from manual work and again offered burnt sacrifices. Leviticus 23:39-43 furnished details for the rituals that gave the festival its special name of booths or shelters or tabernacles. The fruit of “goodly trees” was to be gathered on the first day of the feast, along with palm fronds, willow branches, and boughs from trees in full leaf. From these, rough shelters or booths were to be constructed in which the people lived for the week of the feast. Every seventh year the observances were marked by a public recital of the covenant provisions to which the Israelites under Moses had committed themselves, a procedure designed to keep fresh in their minds the obligations as well as the blessings of the covenant relationship. A particularly significant observance of the Feast of Tabernacles took place in the time of Ezra, when the Judean community returned from Babylon—a celebration of a kind unknown for centuries (Neh 8:13-18). From the context it appears that observance of the feast had lapsed during the monarchy. The feast at Shiloh where Hannah was mistaken for a drunken woman and the feast referred to in Judges 21:19 were evidently the Feast of Booths. In a prophetic vision in which he saw all nations coming to Jerusalem to observe the Festival of Booths, Zechariah warned that those who did not continue this tradition could expect hardship and shortages of food (Zec 14:16-19).<\/p>\n<h5>Postexilic Festivals<\/h5>\n<p>There are a few minor festivals that were created in the period after the Jews returned from exile; some of these festivals had their origin in specific historical occasions.<\/p>\n<h6>The Festival of Purim<\/h6>\n<p>The Festival of Purim, also known as the Festival of Lots, was a joyful occasion occurring on the 14th day of the 12th month (Adar). It celebrated the way in which Esther and Mordecai were used by God to deliver his people in the Persian Empire from extermination by Haman (Est 9:21, 24-28). The feast was observed on the 14th day of Adar by those living in villages, and on the 15th by the inhabitants of walled towns and cities. The explanation of the name of the festival is given in Esther 9:24-26, and its observance reminded the Hebrews of God’s ability to save them during a time of anti-Semitic activity in Persia. The deliverance memorialized in this festival has consoled the Jews on other occasions when they have suffered persecution. Traditionally the scroll of Esther was read aloud in the synagogue on the evening before the feast, and there was a great outcry, especially among the children present, whenever the names of the hated Haman and his sons were mentioned.<\/p>\n<h6>Festival of the Dedication of the Temple<\/h6>\n<p>Another joyous festival that lasted for eight days was the Feast of the Dedication of the Temple (1 Macc 4:52-59; 2 Macc 10:6-8), familiar to modern readers as Hanukkah, or the Festival of Lights. The specific dedication that prompted the feast occurred in 164 <span>BC<\/span>, when Judas Maccabeus reconsecrated the temple in Jerusalem after it had been defiled by Antiochus IV Epiphanes. The celebrations commenced on the 25th day of the ninth month (Kislev) and were marked at night by blazing lights and lanterns. The stories of brave opposition by the Maccabees to the crushing forces of paganism were recounted, and the feast was one of praise to God for his marvelous deliverance of the Jews during the Maccabean period.<\/p>\n<p class=\"h2\" id=\"NewTestamentFestivals\">New Testament Festivals<\/p>\n<p>In Christ’s time the Sabbath was observed rigorously and was the occasion for synagogue worship (cf. Lk 4:16; Acts 13:14; 18:4). Pharisaic law prohibited all work, and Jesus came into conflict with the authorities periodically for breaches of the Sabbath regulations (cf. Mt 12:1-4; Mk 3:1-5; Lk 13:10-17). In the primitive church, worship occurred on “the first day of the week” (i.e., Sunday) to commemorate Christ’s resurrection. The early Christians initially participated in Jewish ceremonies (cf. Acts 20:16; 1 Cor 16:8). It was during the Feast of Pentecost, after Christ’s resurrection and ascension, that the Spirit was poured out (Acts 2:1-4), fulfilling Joel 2:28-32 and commencing the history of the Christian church as such.<\/p>\n<p>The Passover and Feast of Unleavened Bread were of great significance in the life of Christ (cf. Jn 4:45; 5:1; 6:4; 12:1-26), for the occasion was a very popular one in NT times (cf. 12:20). On the Passover, Pilate had instituted the custom of clemency to a prisoner nominated by the populace (Mt 27:15; Mk 15:6). Jesus participated actively in the Passover rituals (cf. Lk 2:42; Jn 2:13; 6:4). The Last Supper with his disciples occurred just prior to the Passover (Jn 13:1), when Judas Iscariot betrayed Jesus to the Pharisees (Lk 22:4-6). The breaking of bread and the drinking of wine at that Passover celebration (Mk 14:22-25) were related directly to Christ’s forthcoming death on the cross in a sacramental manner. Christ’s disciples were instructed to observe this rite as a memorial of his suffering and death for human sin (1 Cor 11:24-26) and as a proclamation of the power of the cross until the Lord returns in glory. Some scholars have suggested that Christ was actually hanging on the cross when the Passover lamb was being slaughtered, and if that chronology is correct, it would represent Jesus graphically as the “Lamb of God, who takes away the sin of the world” (Jn 1:29, <span>rsv<\/span>). Jesus was also present once when the Feast of Tabernacles was celebrated (7:10). In his day water was carried in procession from the pool of Siloam as an offering to God, and the ceremony most probably prompted Christ’s discourse on living water and eternal life (vv 37-39). On at least one occasion Jesus was in Jerusalem when the Festival of Lights occurred (Jn 10:22) and narrowly missed death by stoning.<\/p>\n<p>Jesus was entertained occasionally at private feasts (cf. Lk 5:29), and once remedied an emergency situation when the wine ran out at a wedding ceremony (Jn 2:8-10). He was critical of the Pharisees for securing the chief seats at feasts (Mt 23:6; Mk 12:39; Lk 20:46) and taught that festivals ought to benefit the poor (Lk 14:13).<\/p>\n<p class=\"h2\" id=\"SymbolismofFeasts\">Symbolism of Feasts<\/p>\n<p>Many aspects of the ancient Hebrew feasts were interpreted symbolically in the early church. Paul regarded the earliest Hebrew Christians as the firstfruits of the Israel of God (Rom 11:16). In Romans 8:23, the Holy Spirit as possessed by Christians was regarded as only a token of what was to come, and as such was the firstfruit of the Spirit. Christians themselves were described in James 1:18 as the firstfruits of God’s creatures who were brought forth by the Word of Truth. The resurrection of Jesus was considered by Paul to be the firstfruits of those who slept (1 Cor 15:20, 23). In an allusion to OT festivals, Paul spoke of the Sabbaths, new moons, and feasts as merely being a shadow of good things to come (Col 2:16-17). The Passover was used figuratively to emphasize that Christ our Passover Lamb had been sacrificed for us. Believers were urged to keep the feast with the unleavened bread of sincerity and truth, and not with the old leaven of malice and evil (1 Cor 5:7-8).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Offerings and Sacrifices; Tabernacle; Temple.<\/p>","summary_ro":"FEASTS AND FESTIVALS OF ISRAEL Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion. In contemporary usag...","summary_en":"FEASTS AND FESTIVALS OF ISRAEL Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion. In contemporary usag...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26250,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Moon","title_en":"Moon","content_ro":"<h3>MOON<\/h3>\n<p>Lesser luminary of the heavens (Gn 1:16). Many Semitic languages use the same word for moon as the Hebrew. In three passages in the Hebrew OT (Sg 6:10; Is 24:23; 30:26), the moon is called “the white one,” and paired with “the hot one,” the sun. Another term, “crescent,” is used in other languages such as Aramaic and Arabic, and “crescent ornaments” (Jgs 8:21, 26; Is 3:18) are mentioned.<\/p>\n<p>In the creation account, it is said concerning the functions of the two luminaries: “They will be signs to mark off the seasons, the days, and the years” (Gn 1:14, <span>nlt<\/span>)—that is, “times” are determined by their movements. For this reason, when telling about the mighty deeds of the Lord in Creation, the poet says, “You made the moon to mark the seasons” (Ps 104:19, <span>nlt<\/span>). The ancient Hebrew calendar was lunar (Ecclus 43:6-7), the months beginning with the new moon, marked by special rituals (Nm 10:10; 28:11-14; 2 Chr 2:4). Two great festivals, Passover and Tabernacles, began in midmonth when the moon was full (Lv 23:5-6; Ps 81:3-5; and Lv 23:34, respectively). The seven-day week is a division of the 28-day lunar cycle into logical and convenient units, so the moon may be said to provide the basis for the significance of the number seven. As a corollary, the beginning of the seventh month, the Festival of Trumpets (Lv 23:24), marked the climax month of the sacred feasts; it also signified the New Year for regnal years and for agriculture (Josephus’s <em>Antiquities<\/em> 1.1.3; Mishnah, <em>Rosh Hashanah<\/em> 1:1).<\/p>\n<p>One verse in the creation story speaks of the sun’s dominion over the day and the moon’s over the night (Gn 1:16; cf. Ps 136:9). The moon is also mentioned (alongside the sun) in the general order of creation when the spheres of the universe were established (Jer 31:35). From this the luminaries symbolize the continuity of the world order (Pss 72:5; 89:37-38). The darkening of the moon (and the sun) is a sign of the change of the order in creation in the latter days (Is 13:10; Ez 32:7; Jl 2:10; Hb 3:11; Mt 24:29; Mk 13:24; Rv 6:12; the converse is stated in Is 30:26). Since the moon resembles the sun, it also has the power to smite (Ps 121:6) and to influence the growth of crops in the field (Dt 33:14). In the book of Deuteronomy, the Israelites were warned against worshiping the moon and the rest of the host of heaven (Dt 4:19; 17:3), but this foreign worship made its inroads into the Judean kingdom (2 Kgs 21:3; 23:4-5; Jer 7:18; 8:2).<\/p>\n<p>To keep an accurate control over the calendar and the feasts, the new moon was carefully observed seven times during the year in Jerusalem. This assured that the major feasts fell on the proper days. The Sanhedrin would gather early in the morning on the last day of the preceding month, and watchmen were posted to observe the moon’s first appearance. When the evidence became clear, the sacred word was pronounced and the day became the first of the new month. Fire signals beginning from the Mt of Olives announced the new moon; later they were replaced by messengers because the Samaritans had set up false signals along the way.<\/p>\n<p><em>See also<\/em> Astronomy; Calendars, Ancient and Modern; Feasts and Festivals of Israel.<\/p>","content_en":"<h3>MOON<\/h3>\n<p>Lesser luminary of the heavens (Gn 1:16). Many Semitic languages use the same word for moon as the Hebrew. In three passages in the Hebrew OT (Sg 6:10; Is 24:23; 30:26), the moon is called “the white one,” and paired with “the hot one,” the sun. Another term, “crescent,” is used in other languages such as Aramaic and Arabic, and “crescent ornaments” (Jgs 8:21, 26; Is 3:18) are mentioned.<\/p>\n<p>In the creation account, it is said concerning the functions of the two luminaries: “They will be signs to mark off the seasons, the days, and the years” (Gn 1:14, <span>nlt<\/span>)—that is, “times” are determined by their movements. For this reason, when telling about the mighty deeds of the Lord in Creation, the poet says, “You made the moon to mark the seasons” (Ps 104:19, <span>nlt<\/span>). The ancient Hebrew calendar was lunar (Ecclus 43:6-7), the months beginning with the new moon, marked by special rituals (Nm 10:10; 28:11-14; 2 Chr 2:4). Two great festivals, Passover and Tabernacles, began in midmonth when the moon was full (Lv 23:5-6; Ps 81:3-5; and Lv 23:34, respectively). The seven-day week is a division of the 28-day lunar cycle into logical and convenient units, so the moon may be said to provide the basis for the significance of the number seven. As a corollary, the beginning of the seventh month, the Festival of Trumpets (Lv 23:24), marked the climax month of the sacred feasts; it also signified the New Year for regnal years and for agriculture (Josephus’s <em>Antiquities<\/em> 1.1.3; Mishnah, <em>Rosh Hashanah<\/em> 1:1).<\/p>\n<p>One verse in the creation story speaks of the sun’s dominion over the day and the moon’s over the night (Gn 1:16; cf. Ps 136:9). The moon is also mentioned (alongside the sun) in the general order of creation when the spheres of the universe were established (Jer 31:35). From this the luminaries symbolize the continuity of the world order (Pss 72:5; 89:37-38). The darkening of the moon (and the sun) is a sign of the change of the order in creation in the latter days (Is 13:10; Ez 32:7; Jl 2:10; Hb 3:11; Mt 24:29; Mk 13:24; Rv 6:12; the converse is stated in Is 30:26). Since the moon resembles the sun, it also has the power to smite (Ps 121:6) and to influence the growth of crops in the field (Dt 33:14). In the book of Deuteronomy, the Israelites were warned against worshiping the moon and the rest of the host of heaven (Dt 4:19; 17:3), but this foreign worship made its inroads into the Judean kingdom (2 Kgs 21:3; 23:4-5; Jer 7:18; 8:2).<\/p>\n<p>To keep an accurate control over the calendar and the feasts, the new moon was carefully observed seven times during the year in Jerusalem. This assured that the major feasts fell on the proper days. The Sanhedrin would gather early in the morning on the last day of the preceding month, and watchmen were posted to observe the moon’s first appearance. When the evidence became clear, the sacred word was pronounced and the day became the first of the new month. Fire signals beginning from the Mt of Olives announced the new moon; later they were replaced by messengers because the Samaritans had set up false signals along the way.<\/p>\n<p><em>See also<\/em> Astronomy; Calendars, Ancient and Modern; Feasts and Festivals of Israel.<\/p>","summary_ro":"MOON Lesser luminary of the heavens (Gn 1:16). Many Semitic languages use the same word for moon as the Hebrew. In three passages in the Hebrew OT (Sg 6:10; Is 24:23; 30:26), the moon is called “the white one,” and paired with “the hot one,” the sun. Another term, “crescent,” is used in other languages such as Aramaic and Arabic, and “crescent ornaments” (Jgs 8:21, 26; Is 3:18) are mentioned. In the creation account, it is said concerning the functions of the two luminaries: “They will be sig...","summary_en":"MOON Lesser luminary of the heavens (Gn 1:16). Many Semitic languages use the same word for moon as the Hebrew. In three passages in the Hebrew OT (Sg 6:10; Is 24:23; 30:26), the moon is called “the white one,” and paired with “the hot one,” the sun. Another term, “crescent,” is used in other languages such as Aramaic and Arabic, and “crescent ornaments” (Jgs 8:21, 26; Is 3:18) are mentioned. In the creation account, it is said concerning the functions of the two luminaries: “They will be sig...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26680,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Musical Instruments","title_en":"Musical Instruments","content_ro":"<h3>MUSICAL INSTRUMENTS<\/h3>\n<p>Stringed, wind, and percussion instruments used to make music.<\/p>\n<p>In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in King Nebuchadnezzar’s court.<\/p>\n<p>The ancient Hebrews made certain distinctions among the instruments, not on musical but on ethical grounds. Some instruments were considered “unclean” and were not allowed in temple worship.<\/p>\n<p class=\"h2\" id=\"StringedInstruments\">Stringed Instruments<\/p>\n<p>The stringed instruments were favored by the Jewish people. In many ancient civilizations the strings were considered the most masculine and noble (e.g., David playing the lyre); the Jews considered them the most suitable for accompaniment in the temple service. The term <span class=\"hebrew\" lang=\"he\">minim<\/span> is used in Psalm 150:4 to designate the entire family of stringed instruments used in the praise of God.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Asor<\/span> appears three times in the book of Psalms (Pss 33:2; 92:3; 144:9). Although the word derives from a Hebrew root meaning “ten,” the actual description of the instrument remains unclear. The most common theory identifies it with the Phoenician zither having ten strings; it is perhaps the lute.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kathros<\/span> was a stringed instrument included in the list of those played at Nebuchadnezzar’s court and was probably a kind of lyre (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kinnor<\/span> is the most frequently mentioned instrument in the Bible, found in 42 places. It is often called David’s harp and is the most beloved instrument of the Jewish people. We can say with reasonable certainty that it was a lyre and not a harp. The strings, the number of which is not clear, were made of sheep tripe and the sounding box was at the bottom of the instrument. It is not certain whether it was played with a plectrum or with bare hands, but the specific comment that David “played it with his hand” (1 Sm 16:23, <span>rsv<\/span>) may have implied that this was not the common practice. The biblical descriptions of the sound of the <span class=\"hebrew\" lang=\"he\">kinnor<\/span> include “pleasant” and “sweet” (Ps 81:2). The <span class=\"hebrew\" lang=\"he\">kinnor<\/span> was played mainly in worship but also in celebrations (Is 5:12), for state occasions (1 Sm 10:5; 2 Sm 6:5), and by shepherds (1 Sm 16:16).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Nebel<\/span> was another stringed instrument (literally meaning “skin” or “skin bottle”) mentioned 27 times in Scripture. Its shape was probably similar to a bottle, with the belly-shaped sounding box on the bottom. It definitely belongs to the family of harps (2 Sm 6:5; 1 Kgs 10:12; Neh 12:27; Ps 57:8; Am 5:23) and may have been influenced by similar Egyptian instruments. The <span class=\"hebrew\" lang=\"he\">nebel<\/span> was probably played without a plectrum and was a larger and louder instrument than the <span class=\"hebrew\" lang=\"he\">kinnor<\/span><em>.<\/em> It is translated as “harp” in most modern English translations, compared to the <span>kjv<\/span> (“psaltery,” or “viol”).<\/p>\n<p><span class=\"greek\" lang=\"el\">Psantrin<\/span> or <span class=\"greek\" lang=\"el\">pesanterin<\/span> was a Greek instrument, mentioned in the description of King Nebuchadnezzar’s orchestra. It may have resembled a dulcimer, having strings played with hammers (Dn 3:5-15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sabcha<\/span> or <span class=\"hebrew\" lang=\"he\">sabbeka<\/span><em>,<\/em> identical with the Greek <span class=\"greek\" lang=\"el\">sambyke<\/span> and the Roman <em>sambuca,<\/em> was a stringed instrument (<span>rsv<\/span> “trigon,” <span>kjv<\/span> “sackbut”) played in the Babylonian court. It was a triangle with four strings, having a high and harsh tone (Dn 3:5-15).<\/p>\n\n<p class=\"h2\" id=\"WindInstruments\">Wind Instruments<\/p>\n<p>The wind instruments can be divided into two groups: pipes and horns.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Halil<\/span> is mentioned only six times in the Bible but was referred to frequently by postbiblical writers. This kind of piped instrument was similar to the Greek <span class=\"greek\" lang=\"el\">aulos<\/span> (Mt 9:23; 1 Cor 14:7; Rv 18:22), a primitive oboe, rendered “flute” in many translations. The root word <span class=\"hebrew\" lang=\"he\">halal<\/span> means “to pierce,” thus the meaning “hollow tube.” The early pipes were made from reedlike plants. The <span class=\"hebrew\" lang=\"he\">halil<\/span> had a double-reed mouthpiece and probably produced a shrill and penetrating sound. It was connected with joyful events such as banquets (Is 5:12) and prophetic frenzies (1 Sm 10:5), but its tone was also associated with wailing and mourning (Jer 48:36).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hatzotzrot<\/span> was a sort of trumpet. Modern scholars have more information about this horn than many of its ancient Hebrew counterparts. The triumphal arch built by Titus in Rome includes depictions of the captured implements of the temple, among which are two trumpets. The form of these horns may have been influenced by the Israelites’ knowledge of Egyptian trumpets. Similar instruments were also known in Assyria, in the Hittite Empire, and in Greece. Moses was commanded to make two silver trumpets (Nm 10:2); playing these instruments became the exclusive privilege of the descendants of Aaron. These trumpets were made of silver or gold, about a yard (.9 meter) long, but narrow, with a pronounced bell. The descendants of the <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> are the herald trumpets. Numbers 10:10 says the trumpets were used “for a memorial before . . . God.” Trumpets and horns were used to signal the gathering of the congregation to the tent of meeting, to sound alarm, to alert the camps to move forward, and to announce when war was at hand. The <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> became an important part of the temple service. There were at least two trumpets in the daily services, but at high holidays the number could be increased indefinitely (1 Chr 15:28; 2 Chr 15:14; Ps 98:6; Dn 3:5-15; Hos 5:8).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Mashroqita<\/span><em>,<\/em> considered by modern scholars to be a Pan’s pipe similar to the Greek <span class=\"greek\" lang=\"el\">syrinx<\/span><em>,<\/em> is included in the list of orchestral instruments of King Nebuchadnezzar’s court (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shophar<\/span> is mentioned in the Bible 72 times, more than any other Hebrew instrument. It is the only instrument of ancient Israel that survives in its original form and is still used in Jewish liturgy. The early <span class=\"hebrew\" lang=\"he\">shophar<\/span> was curved like a ram’s horn, but the later form was straight with a bend near the bell of the horn. There is some question whether any of the hornlike instruments can actually be considered musical instruments. The <span class=\"hebrew\" lang=\"he\">shophar<\/span> could produce two, maybe three tones, and was used for giving signals, not for playing music. It was used in such religious ceremonies as the transfer of the ark (2 Sm 6:15; 1 Chr 15:28), the renewal of the covenant by King Asa (2 Chr 15:14), thanksgiving to God (Ps 98:6; 150:3), and was blown at the new moon and the beginning of the jubilee year. Its secular use included such royal occasions as Absalom’s accession to the throne (2 Sm 15:10), Solomon’s anointing as king (1 Kgs 1:34), and Jehu’s accession to the throne (2 Kgs 9:13).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sumponia<\/span> is an uncertain term included in Daniel 3. Many commentators have interpreted it as a bagpipe (<span>rsv<\/span>), but musicologists strongly argue that at the time of King Nebuchadnezzar there was no such instrument. It has been suggested that <span class=\"hebrew\" lang=\"he\">sumponia<\/span> was not a musical instrument at all but signified the playing of the entire ensemble. This could come from the Greek root <span class=\"greek\" lang=\"el\">sym<\/span><span class=\"greek\" lang=\"el\">phonia<\/span><em>,<\/em> meaning “sounding together.” The word is also found in Luke 15:25, where it is translated as “music.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Ugab<\/span><em>,<\/em> a flutelike instrument, is mentioned in Scripture four times (Gn 4:21; Jb 21:12; 30:31; Ps 150:4; <span>kjv<\/span> mistranslates it as “organ”). It is only in Psalm 150 that the <span class=\"hebrew\" lang=\"he\">ugab<\/span> is connected with a sacred occasion.<\/p>\n<p class=\"h2\" id=\"PercussionInstruments\">Percussion Instruments<\/p>\n<p>Most of the accounts of percussion instruments are found in the early history of the Hebrew people. They were gradually eliminated from the temple orchestra, perhaps because of their association with idolatrous practices.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mena anim<\/span> was a loud metal rattle, constructed with a frame carrying loose rings. It is included in a list of instruments in 2 Samuel 6:5 (<span>rsv<\/span> “castanet”; <span>kjv<\/span> mistranslates as “cornet”). It was likely a form of the <em>sistrum,<\/em> an Egyptian instrument.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Pamonim<\/span> were the bells attached to the lower hem of the priest’s garment, described in Exodus 28:33-34 and 39:25-26. They were not loud but indicated the position of the high priest as he entered the sanctuary.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalishim<\/span><em>,<\/em> often translated as <em>sistrum<\/em> or <em>timbrel,<\/em> is a kind of rattle. It is not clear whether this term actually refers to a musical instrument. It appears in 1 Samuel 18:6 as part of the reception of King Saul and David after the battle with the Philistines.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Toph<\/span> or <span class=\"hebrew\" lang=\"he\">tof<\/span> was an instrument used mainly by women, but there are some indications that men might have played it as well (1 Sm 10:5; <span>kjv<\/span> “tabret”; 2 Sm 6:5; 1 Chr 13:8). The mention of this kind of hand drum appears 15 times in the Bible. A wooden or metal hoop was covered with the skin of a ram or wild goat and was played with the hand. It is not clear whether the <span class=\"hebrew\" lang=\"he\">toph<\/span> had skin on just one side or two. Some commentators have described it as a tambourine or timbrel but there is no indication that it included jangles. The <span class=\"hebrew\" lang=\"he\">toph<\/span> was used in merrymaking and was rather loud (Ex 15:20; Ps 81:2).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Zelzelim<\/span> or <span class=\"hebrew\" lang=\"he\">meziltayim<\/span> were cymbals. Both of these words come from the Hebrew root <span class=\"hebrew\" lang=\"he\">zala<\/span><em>,<\/em> meaning “to resound” or “to tingle,” and the noun forms represent the instrument known as the cymbal. Sometimes these terms are wrongly translated as “castanets.” These were the only percussion instruments included in the temple music and were always referred to in a dual form, suggesting a pair of cymbals, but played by one man. Cymbals made of metal were known to most ancient cultures. They appear for the first time in the Bible when the ark was transferred to Jerusalem (2 Sm 6:5; 1 Chr 13:8). Later they were played in the temple by the leaders of the Levitical singers (1 Chr 15:19). The function of the cymbals was less musical than liturgical, being used as signals for the singing to begin and between the sections of the psalms. Two different kinds of cymbals are mentioned in Psalm 150, but their difference is not clear, probably involving either size or material.<\/p>","content_en":"<h3>MUSICAL INSTRUMENTS<\/h3>\n<p>Stringed, wind, and percussion instruments used to make music.<\/p>\n<p>In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in King Nebuchadnezzar’s court.<\/p>\n<p>The ancient Hebrews made certain distinctions among the instruments, not on musical but on ethical grounds. Some instruments were considered “unclean” and were not allowed in temple worship.<\/p>\n<p class=\"h2\" id=\"StringedInstruments\">Stringed Instruments<\/p>\n<p>The stringed instruments were favored by the Jewish people. In many ancient civilizations the strings were considered the most masculine and noble (e.g., David playing the lyre); the Jews considered them the most suitable for accompaniment in the temple service. The term <span class=\"hebrew\" lang=\"he\">minim<\/span> is used in Psalm 150:4 to designate the entire family of stringed instruments used in the praise of God.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Asor<\/span> appears three times in the book of Psalms (Pss 33:2; 92:3; 144:9). Although the word derives from a Hebrew root meaning “ten,” the actual description of the instrument remains unclear. The most common theory identifies it with the Phoenician zither having ten strings; it is perhaps the lute.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kathros<\/span> was a stringed instrument included in the list of those played at Nebuchadnezzar’s court and was probably a kind of lyre (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kinnor<\/span> is the most frequently mentioned instrument in the Bible, found in 42 places. It is often called David’s harp and is the most beloved instrument of the Jewish people. We can say with reasonable certainty that it was a lyre and not a harp. The strings, the number of which is not clear, were made of sheep tripe and the sounding box was at the bottom of the instrument. It is not certain whether it was played with a plectrum or with bare hands, but the specific comment that David “played it with his hand” (1 Sm 16:23, <span>rsv<\/span>) may have implied that this was not the common practice. The biblical descriptions of the sound of the <span class=\"hebrew\" lang=\"he\">kinnor<\/span> include “pleasant” and “sweet” (Ps 81:2). The <span class=\"hebrew\" lang=\"he\">kinnor<\/span> was played mainly in worship but also in celebrations (Is 5:12), for state occasions (1 Sm 10:5; 2 Sm 6:5), and by shepherds (1 Sm 16:16).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Nebel<\/span> was another stringed instrument (literally meaning “skin” or “skin bottle”) mentioned 27 times in Scripture. Its shape was probably similar to a bottle, with the belly-shaped sounding box on the bottom. It definitely belongs to the family of harps (2 Sm 6:5; 1 Kgs 10:12; Neh 12:27; Ps 57:8; Am 5:23) and may have been influenced by similar Egyptian instruments. The <span class=\"hebrew\" lang=\"he\">nebel<\/span> was probably played without a plectrum and was a larger and louder instrument than the <span class=\"hebrew\" lang=\"he\">kinnor<\/span><em>.<\/em> It is translated as “harp” in most modern English translations, compared to the <span>kjv<\/span> (“psaltery,” or “viol”).<\/p>\n<p><span class=\"greek\" lang=\"el\">Psantrin<\/span> or <span class=\"greek\" lang=\"el\">pesanterin<\/span> was a Greek instrument, mentioned in the description of King Nebuchadnezzar’s orchestra. It may have resembled a dulcimer, having strings played with hammers (Dn 3:5-15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sabcha<\/span> or <span class=\"hebrew\" lang=\"he\">sabbeka<\/span><em>,<\/em> identical with the Greek <span class=\"greek\" lang=\"el\">sambyke<\/span> and the Roman <em>sambuca,<\/em> was a stringed instrument (<span>rsv<\/span> “trigon,” <span>kjv<\/span> “sackbut”) played in the Babylonian court. It was a triangle with four strings, having a high and harsh tone (Dn 3:5-15).<\/p>\n\n<p class=\"h2\" id=\"WindInstruments\">Wind Instruments<\/p>\n<p>The wind instruments can be divided into two groups: pipes and horns.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Halil<\/span> is mentioned only six times in the Bible but was referred to frequently by postbiblical writers. This kind of piped instrument was similar to the Greek <span class=\"greek\" lang=\"el\">aulos<\/span> (Mt 9:23; 1 Cor 14:7; Rv 18:22), a primitive oboe, rendered “flute” in many translations. The root word <span class=\"hebrew\" lang=\"he\">halal<\/span> means “to pierce,” thus the meaning “hollow tube.” The early pipes were made from reedlike plants. The <span class=\"hebrew\" lang=\"he\">halil<\/span> had a double-reed mouthpiece and probably produced a shrill and penetrating sound. It was connected with joyful events such as banquets (Is 5:12) and prophetic frenzies (1 Sm 10:5), but its tone was also associated with wailing and mourning (Jer 48:36).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hatzotzrot<\/span> was a sort of trumpet. Modern scholars have more information about this horn than many of its ancient Hebrew counterparts. The triumphal arch built by Titus in Rome includes depictions of the captured implements of the temple, among which are two trumpets. The form of these horns may have been influenced by the Israelites’ knowledge of Egyptian trumpets. Similar instruments were also known in Assyria, in the Hittite Empire, and in Greece. Moses was commanded to make two silver trumpets (Nm 10:2); playing these instruments became the exclusive privilege of the descendants of Aaron. These trumpets were made of silver or gold, about a yard (.9 meter) long, but narrow, with a pronounced bell. The descendants of the <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> are the herald trumpets. Numbers 10:10 says the trumpets were used “for a memorial before . . . God.” Trumpets and horns were used to signal the gathering of the congregation to the tent of meeting, to sound alarm, to alert the camps to move forward, and to announce when war was at hand. The <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> became an important part of the temple service. There were at least two trumpets in the daily services, but at high holidays the number could be increased indefinitely (1 Chr 15:28; 2 Chr 15:14; Ps 98:6; Dn 3:5-15; Hos 5:8).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Mashroqita<\/span><em>,<\/em> considered by modern scholars to be a Pan’s pipe similar to the Greek <span class=\"greek\" lang=\"el\">syrinx<\/span><em>,<\/em> is included in the list of orchestral instruments of King Nebuchadnezzar’s court (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shophar<\/span> is mentioned in the Bible 72 times, more than any other Hebrew instrument. It is the only instrument of ancient Israel that survives in its original form and is still used in Jewish liturgy. The early <span class=\"hebrew\" lang=\"he\">shophar<\/span> was curved like a ram’s horn, but the later form was straight with a bend near the bell of the horn. There is some question whether any of the hornlike instruments can actually be considered musical instruments. The <span class=\"hebrew\" lang=\"he\">shophar<\/span> could produce two, maybe three tones, and was used for giving signals, not for playing music. It was used in such religious ceremonies as the transfer of the ark (2 Sm 6:15; 1 Chr 15:28), the renewal of the covenant by King Asa (2 Chr 15:14), thanksgiving to God (Ps 98:6; 150:3), and was blown at the new moon and the beginning of the jubilee year. Its secular use included such royal occasions as Absalom’s accession to the throne (2 Sm 15:10), Solomon’s anointing as king (1 Kgs 1:34), and Jehu’s accession to the throne (2 Kgs 9:13).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sumponia<\/span> is an uncertain term included in Daniel 3. Many commentators have interpreted it as a bagpipe (<span>rsv<\/span>), but musicologists strongly argue that at the time of King Nebuchadnezzar there was no such instrument. It has been suggested that <span class=\"hebrew\" lang=\"he\">sumponia<\/span> was not a musical instrument at all but signified the playing of the entire ensemble. This could come from the Greek root <span class=\"greek\" lang=\"el\">sym<\/span><span class=\"greek\" lang=\"el\">phonia<\/span><em>,<\/em> meaning “sounding together.” The word is also found in Luke 15:25, where it is translated as “music.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Ugab<\/span><em>,<\/em> a flutelike instrument, is mentioned in Scripture four times (Gn 4:21; Jb 21:12; 30:31; Ps 150:4; <span>kjv<\/span> mistranslates it as “organ”). It is only in Psalm 150 that the <span class=\"hebrew\" lang=\"he\">ugab<\/span> is connected with a sacred occasion.<\/p>\n<p class=\"h2\" id=\"PercussionInstruments\">Percussion Instruments<\/p>\n<p>Most of the accounts of percussion instruments are found in the early history of the Hebrew people. They were gradually eliminated from the temple orchestra, perhaps because of their association with idolatrous practices.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mena anim<\/span> was a loud metal rattle, constructed with a frame carrying loose rings. It is included in a list of instruments in 2 Samuel 6:5 (<span>rsv<\/span> “castanet”; <span>kjv<\/span> mistranslates as “cornet”). It was likely a form of the <em>sistrum,<\/em> an Egyptian instrument.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Pamonim<\/span> were the bells attached to the lower hem of the priest’s garment, described in Exodus 28:33-34 and 39:25-26. They were not loud but indicated the position of the high priest as he entered the sanctuary.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalishim<\/span><em>,<\/em> often translated as <em>sistrum<\/em> or <em>timbrel,<\/em> is a kind of rattle. It is not clear whether this term actually refers to a musical instrument. It appears in 1 Samuel 18:6 as part of the reception of King Saul and David after the battle with the Philistines.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Toph<\/span> or <span class=\"hebrew\" lang=\"he\">tof<\/span> was an instrument used mainly by women, but there are some indications that men might have played it as well (1 Sm 10:5; <span>kjv<\/span> “tabret”; 2 Sm 6:5; 1 Chr 13:8). The mention of this kind of hand drum appears 15 times in the Bible. A wooden or metal hoop was covered with the skin of a ram or wild goat and was played with the hand. It is not clear whether the <span class=\"hebrew\" lang=\"he\">toph<\/span> had skin on just one side or two. Some commentators have described it as a tambourine or timbrel but there is no indication that it included jangles. The <span class=\"hebrew\" lang=\"he\">toph<\/span> was used in merrymaking and was rather loud (Ex 15:20; Ps 81:2).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Zelzelim<\/span> or <span class=\"hebrew\" lang=\"he\">meziltayim<\/span> were cymbals. Both of these words come from the Hebrew root <span class=\"hebrew\" lang=\"he\">zala<\/span><em>,<\/em> meaning “to resound” or “to tingle,” and the noun forms represent the instrument known as the cymbal. Sometimes these terms are wrongly translated as “castanets.” These were the only percussion instruments included in the temple music and were always referred to in a dual form, suggesting a pair of cymbals, but played by one man. Cymbals made of metal were known to most ancient cultures. They appear for the first time in the Bible when the ark was transferred to Jerusalem (2 Sm 6:5; 1 Chr 13:8). Later they were played in the temple by the leaders of the Levitical singers (1 Chr 15:19). The function of the cymbals was less musical than liturgical, being used as signals for the singing to begin and between the sections of the psalms. Two different kinds of cymbals are mentioned in Psalm 150, but their difference is not clear, probably involving either size or material.<\/p>","summary_ro":"MUSICAL INSTRUMENTS Stringed, wind, and percussion instruments used to make music. In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in K...","summary_en":"MUSICAL INSTRUMENTS Stringed, wind, and percussion instruments used to make music. In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in K...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":13395,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Genealogy","title_en":"Genealogy","content_ro":"<h3>GENEALOGY<\/h3>\n<p>Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium <span>BC<\/span> contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 <span>BC<\/span>) referred to his “father,” Sesostris III, who lived some 1,200 years before him. Greeks and Romans also kept genealogical records. However, the biblical genealogies, especially those in Genesis and 1 Chronicles 1–9, are unique in the literature of the ancient Near East. Only at the beginning of the Islamic age are such broad genealogical records found. Even today among tribal Semites, such as Arab nomads, there is an intense interest in genealogy, and it is not unusual for an Arab to be able to recite accurately the names of his ancestors for 10 or 15 generations back, covering a period of several hundred years.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The word “genealogy” occurs only once as a noun in the Hebrew OT (Neh 7:5), where it refers to a register of those who returned to Jerusalem with Zerubbabel at the end of the exile. The verbal form of the same word is found a total of 20 times in 1—2 Chronicles, Ezra, and Nehemiah. The terms “generations” and “book of the generations,” used in Genesis and elsewhere in the OT, convey the same idea. The equivalent NT terms are found in 1 Timothy 1:4 and Titus 3:9 (“genealogies”) and Matthew 1:1, which refers to the “book of the genealogy” of Jesus Christ.<\/p>\n<p class=\"h2\" id=\"PurposeofGenealogicalRecords\">Purpose of Genealogical Records<\/p>\n<p>The keeping of genealogical records in ancient Israel was an important activity and served a number of useful purposes. God’s promise of a land to Abraham and his descendants made such records necessary to establish and preserve the allotment of the land; a genealogical record served as evidence of a legitimate title to the ancestral property. Genealogies were essential for the preservation of the exclusive priesthood that had been established by the Mosaic law. In the time of Josephus every priest was supposed to be able to prove his descent.<\/p>\n<p>One of the most important reasons for keeping genealogical records was to establish and maintain the right of royal succession in Judah through the family of David. The belief that the Messiah would come from the Davidic house made such records even more important.<\/p>\n<p>Other purposes served by these family records included the imposition of military duty according to families (Nm 1:2-3). Position in camp and on the march from Egypt was determined by tribes and families (2:2, 17; 10:11-28). Also, God’s blessings were passed from one member of the family to his descendants (Gn 27). The stress placed on the purity of the congregation (Dt 7:1-4; 23:1-8) required complete family records, particularly in the postexilic period. With the insistence of Ezra and Nehemiah upon racial purity, and with the purging of foreign elements from among the people (Ezr 2:59-63; 10:9-44; Neh 13:23-28), written evidence of purity of descent became essential; interest in the compilation of genealogies became intense after the exile.<\/p>\n<p>Lineage was ordinarily traced through the male members of the family, with females being mentioned only rarely (e.g., Gn 11:29, Sarah and Milcah; 22:23, Rebekah; and Nm 26:33–27:11, where the property inheritance of the daughters of Zelophehad was involved). Matthew mentions three women: Tamar, Rahab, and Ruth; and in the second group alludes to Bathsheba (see discussion below).<\/p>\n<p class=\"h2\" id=\"PrincipalGenealogicalListsintheBible\">Principal Genealogical Lists in the Bible<\/p>\n<p>The principal sources of genealogical material in the OT are found in Genesis, Numbers, 2 Samuel, 1 Kings, 1—2 Chronicles (which contain the greatest amount of genealogical material in the Bible), Ezra, and Nehemiah. The genealogies of Jesus Christ in Matthew 1 and Luke 3 are the only NT records. Together they contain a genealogical record from Adam to Christ.<\/p>\n<p>Grouped together by historical periods, the following are the principal genealogical lists found in the Bible:<\/p>\n<h5>Before the Flood<\/h5>\n<p>Three lists are from this period. The first, found in Genesis 4:17-22, traces the descendants of Cain through seven generations and explains the hereditary origin of certain occupations and crafts. The second, Genesis 4:25-26, begins the account of the descendants of Seth, the posterity of Adam whose faithfulness to God is contrasted with the ungodly posterity of Cain. The third list, Genesis 5:1-32 (cf. 1 Chr 1:1-4), traces the descendants of Adam through Seth down to Noah and his sons at the time of the Flood.<\/p>\n<h5>From Noah to Abraham<\/h5>\n<p>Genesis 10:1-32 (cf. 1 Chr 1:4-23), frequently called the “table of nations,” contains a list of the nations descended from the sons of Noah (Shem, Ham, and Japheth). Genesis 11:10-26 (cf. 1 Chr 1:24-27) traces the descendants of Shem to the time of Abraham, and Genesis 11:27-30 (see also Gn 22:20-24) lists the descendants of Nahor, Abraham’s brother.<\/p>\n<h5>From Abraham to the Descent into Egypt<\/h5>\n<p>The descendants of Abraham by Hagar, Sarah, and Keturah are found in Genesis 16:15, 21:1-3, and 25:1-4 (introducing the Arabs as descendants of Abraham; cf. 1 Chr 1:28-34). Genesis 19:37-38 links the Moabites and Ammonites to Abraham through his nephew Lot. A very important genealogical list during this period is that of the descendants of Jacob, giving the account of the parentage, birth, and naming of the founders of the 12 tribes of Israel (Gn 29:31–30:24; 35:16-26). Esau is acknowledged as the ancestor of the Edomites; his Edomite descendants are traced through his three wives (Gn 26:34; 36:1-43; 1 Chr 1:35-54). The list of Jacob’s family at the time he entered Egypt, numbering 70, is found in Genesis 46:1-27 (cf. Ex 6:14-16; Nm 26:1-51; 1 Chr 2–8). A partial list of the heads of the fathers’ houses of Reuben, Simeon, and Levi is found in Exodus 6:14-25; the chief purpose of this genealogy is to establish Aaron and Moses as members of Levi’s tribe.<\/p>\n<h5>From the Exodus to the Conquest of Canaan<\/h5>\n<p>While the tribes were still in the desert after leaving Egypt, a census was taken to determine the total number of Israelites (Nm 1:4-54; 2:2-33). During this same period, a genealogy of the family of Aaron was compiled, and a separate census was taken of the Levites (3:1-39). A list of the 12 spies who searched out the land and the tribes they represented is given in Numbers 13:4-16; the most important names on this list are Caleb and Joshua. Near the end of the wilderness wanderings, another census of the people was ordered; the total number was approximately the same as that of the first census almost 40 years earlier (26:4-51, 57-62). As the tribes neared the Promised Land, a list was prepared of the tribal representatives who would take part in the division of the land (34:16-29).<\/p>\n<h5>Period of the Kings<\/h5>\n<p>During the entire period of the monarchy, over 400 years, the only genealogical records of any consequence are those that pertain to David. His descendants are traced through 20 rulers who sat upon the throne of Judah until the nation fell to the Babylonians in 586 <span>BC<\/span> (1—2 Kgs; cf. 1 Chr 11:1—2 Chr 36:21). A list of David’s children is found in 2 Samuel 3:2-5 and 5:14-16 (cf. 1 Chr 3:1-9; 14:4-7). His mighty men, an elite group of soldiers, are named in 2 Samuel 23:8-39 (cf. 1 Chr 11:10-47). His recruits at Ziklag are recorded in 1 Chronicles 12:1-22. Those who were his musicians and doorkeepers when the ark was brought to Jerusalem are named in 1 Chronicles 15:1-24 (cf. 1 Chr 16:5-6, 37-43). David’s political and religious organization of the kingdom—including the Levites, priests, singers, porters and other administrative officials, and military officers—is found in 1 Chronicles 23–27. In spite of the literary activity associated with the reign of Solomon, the only genealogical record preserved from this period is that of Solomon’s princes and 12 officers (1 Kgs 4:1-19). The genealogy of one prophet is traced back four generations (Zep 1:1).<\/p>\n<h5>The Postexilic Period<\/h5>\n<p>During the postexilic period, the keeping of genealogical records probably received its greatest impetus through the activity of Ezra and Nehemiah, primarily because of their insistence upon racial purity and the purging of foreign elements from the community. A list of the exiles who returned with Zerubbabel is found in Ezra 2:1-70 (cf. Neh 7:6-73, where the same list is found). A list of those who returned with Ezra is included in 8:1-20. Ezra’s own genealogy is also recorded (Ezr 7:5). There is a list of the Jews who married foreign women that included priests, Levites, singers, porters, and other Israelites (Ezr 10:18-44). Nehemiah 8:4-7 names the Levites and others who assisted Ezra when he read the law publicly. Nehemiah also contains a list of those who participated in the ceremony of sealing the covenant (Neh 10:1-27) and a list of those who lived in Jerusalem and other cities (11:3-36). His interest in the priesthood is reflected in the list of priests and Levites who returned with Zerubbabel (12:1-9), of the high priests from Jeshua to Jaddua (vv 10-11), of the heads of the priestly families (vv 12-21), of the Levites and porters who served under the high priest (vv 22-26), and of the princes and priests who were present at the dedication of the rebuilt wall of Jerusalem (vv 31-42).<\/p>\n<p>The final genealogical record that must be mentioned is the genealogy from Adam to Saul (1 Chr 1–8), the longest section of genealogical material in the Bible. It is properly included with the genealogies compiled during the postexilic period, as the unknown chronicler (some think he was Ezra) prepared this list around 400 <span>BC<\/span> from extant records and documents available to him. His purpose seems to have been to conserve the purity of blood in the restored nation and to insist that the nation’s well-being depended on its faithfulness to God’s law.<\/p>\n<h5>The New Testament Period<\/h5>\n<p>The only genealogies of consequence in the NT are those concerning Jesus Christ in Matthew 1:1-17 and Luke 3:23-38. <em>See<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>GENEALOGY<\/h3>\n<p>Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium <span>BC<\/span> contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 <span>BC<\/span>) referred to his “father,” Sesostris III, who lived some 1,200 years before him. Greeks and Romans also kept genealogical records. However, the biblical genealogies, especially those in Genesis and 1 Chronicles 1–9, are unique in the literature of the ancient Near East. Only at the beginning of the Islamic age are such broad genealogical records found. Even today among tribal Semites, such as Arab nomads, there is an intense interest in genealogy, and it is not unusual for an Arab to be able to recite accurately the names of his ancestors for 10 or 15 generations back, covering a period of several hundred years.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The word “genealogy” occurs only once as a noun in the Hebrew OT (Neh 7:5), where it refers to a register of those who returned to Jerusalem with Zerubbabel at the end of the exile. The verbal form of the same word is found a total of 20 times in 1—2 Chronicles, Ezra, and Nehemiah. The terms “generations” and “book of the generations,” used in Genesis and elsewhere in the OT, convey the same idea. The equivalent NT terms are found in 1 Timothy 1:4 and Titus 3:9 (“genealogies”) and Matthew 1:1, which refers to the “book of the genealogy” of Jesus Christ.<\/p>\n<p class=\"h2\" id=\"PurposeofGenealogicalRecords\">Purpose of Genealogical Records<\/p>\n<p>The keeping of genealogical records in ancient Israel was an important activity and served a number of useful purposes. God’s promise of a land to Abraham and his descendants made such records necessary to establish and preserve the allotment of the land; a genealogical record served as evidence of a legitimate title to the ancestral property. Genealogies were essential for the preservation of the exclusive priesthood that had been established by the Mosaic law. In the time of Josephus every priest was supposed to be able to prove his descent.<\/p>\n<p>One of the most important reasons for keeping genealogical records was to establish and maintain the right of royal succession in Judah through the family of David. The belief that the Messiah would come from the Davidic house made such records even more important.<\/p>\n<p>Other purposes served by these family records included the imposition of military duty according to families (Nm 1:2-3). Position in camp and on the march from Egypt was determined by tribes and families (2:2, 17; 10:11-28). Also, God’s blessings were passed from one member of the family to his descendants (Gn 27). The stress placed on the purity of the congregation (Dt 7:1-4; 23:1-8) required complete family records, particularly in the postexilic period. With the insistence of Ezra and Nehemiah upon racial purity, and with the purging of foreign elements from among the people (Ezr 2:59-63; 10:9-44; Neh 13:23-28), written evidence of purity of descent became essential; interest in the compilation of genealogies became intense after the exile.<\/p>\n<p>Lineage was ordinarily traced through the male members of the family, with females being mentioned only rarely (e.g., Gn 11:29, Sarah and Milcah; 22:23, Rebekah; and Nm 26:33–27:11, where the property inheritance of the daughters of Zelophehad was involved). Matthew mentions three women: Tamar, Rahab, and Ruth; and in the second group alludes to Bathsheba (see discussion below).<\/p>\n<p class=\"h2\" id=\"PrincipalGenealogicalListsintheBible\">Principal Genealogical Lists in the Bible<\/p>\n<p>The principal sources of genealogical material in the OT are found in Genesis, Numbers, 2 Samuel, 1 Kings, 1—2 Chronicles (which contain the greatest amount of genealogical material in the Bible), Ezra, and Nehemiah. The genealogies of Jesus Christ in Matthew 1 and Luke 3 are the only NT records. Together they contain a genealogical record from Adam to Christ.<\/p>\n<p>Grouped together by historical periods, the following are the principal genealogical lists found in the Bible:<\/p>\n<h5>Before the Flood<\/h5>\n<p>Three lists are from this period. The first, found in Genesis 4:17-22, traces the descendants of Cain through seven generations and explains the hereditary origin of certain occupations and crafts. The second, Genesis 4:25-26, begins the account of the descendants of Seth, the posterity of Adam whose faithfulness to God is contrasted with the ungodly posterity of Cain. The third list, Genesis 5:1-32 (cf. 1 Chr 1:1-4), traces the descendants of Adam through Seth down to Noah and his sons at the time of the Flood.<\/p>\n<h5>From Noah to Abraham<\/h5>\n<p>Genesis 10:1-32 (cf. 1 Chr 1:4-23), frequently called the “table of nations,” contains a list of the nations descended from the sons of Noah (Shem, Ham, and Japheth). Genesis 11:10-26 (cf. 1 Chr 1:24-27) traces the descendants of Shem to the time of Abraham, and Genesis 11:27-30 (see also Gn 22:20-24) lists the descendants of Nahor, Abraham’s brother.<\/p>\n<h5>From Abraham to the Descent into Egypt<\/h5>\n<p>The descendants of Abraham by Hagar, Sarah, and Keturah are found in Genesis 16:15, 21:1-3, and 25:1-4 (introducing the Arabs as descendants of Abraham; cf. 1 Chr 1:28-34). Genesis 19:37-38 links the Moabites and Ammonites to Abraham through his nephew Lot. A very important genealogical list during this period is that of the descendants of Jacob, giving the account of the parentage, birth, and naming of the founders of the 12 tribes of Israel (Gn 29:31–30:24; 35:16-26). Esau is acknowledged as the ancestor of the Edomites; his Edomite descendants are traced through his three wives (Gn 26:34; 36:1-43; 1 Chr 1:35-54). The list of Jacob’s family at the time he entered Egypt, numbering 70, is found in Genesis 46:1-27 (cf. Ex 6:14-16; Nm 26:1-51; 1 Chr 2–8). A partial list of the heads of the fathers’ houses of Reuben, Simeon, and Levi is found in Exodus 6:14-25; the chief purpose of this genealogy is to establish Aaron and Moses as members of Levi’s tribe.<\/p>\n<h5>From the Exodus to the Conquest of Canaan<\/h5>\n<p>While the tribes were still in the desert after leaving Egypt, a census was taken to determine the total number of Israelites (Nm 1:4-54; 2:2-33). During this same period, a genealogy of the family of Aaron was compiled, and a separate census was taken of the Levites (3:1-39). A list of the 12 spies who searched out the land and the tribes they represented is given in Numbers 13:4-16; the most important names on this list are Caleb and Joshua. Near the end of the wilderness wanderings, another census of the people was ordered; the total number was approximately the same as that of the first census almost 40 years earlier (26:4-51, 57-62). As the tribes neared the Promised Land, a list was prepared of the tribal representatives who would take part in the division of the land (34:16-29).<\/p>\n<h5>Period of the Kings<\/h5>\n<p>During the entire period of the monarchy, over 400 years, the only genealogical records of any consequence are those that pertain to David. His descendants are traced through 20 rulers who sat upon the throne of Judah until the nation fell to the Babylonians in 586 <span>BC<\/span> (1—2 Kgs; cf. 1 Chr 11:1—2 Chr 36:21). A list of David’s children is found in 2 Samuel 3:2-5 and 5:14-16 (cf. 1 Chr 3:1-9; 14:4-7). His mighty men, an elite group of soldiers, are named in 2 Samuel 23:8-39 (cf. 1 Chr 11:10-47). His recruits at Ziklag are recorded in 1 Chronicles 12:1-22. Those who were his musicians and doorkeepers when the ark was brought to Jerusalem are named in 1 Chronicles 15:1-24 (cf. 1 Chr 16:5-6, 37-43). David’s political and religious organization of the kingdom—including the Levites, priests, singers, porters and other administrative officials, and military officers—is found in 1 Chronicles 23–27. In spite of the literary activity associated with the reign of Solomon, the only genealogical record preserved from this period is that of Solomon’s princes and 12 officers (1 Kgs 4:1-19). The genealogy of one prophet is traced back four generations (Zep 1:1).<\/p>\n<h5>The Postexilic Period<\/h5>\n<p>During the postexilic period, the keeping of genealogical records probably received its greatest impetus through the activity of Ezra and Nehemiah, primarily because of their insistence upon racial purity and the purging of foreign elements from the community. A list of the exiles who returned with Zerubbabel is found in Ezra 2:1-70 (cf. Neh 7:6-73, where the same list is found). A list of those who returned with Ezra is included in 8:1-20. Ezra’s own genealogy is also recorded (Ezr 7:5). There is a list of the Jews who married foreign women that included priests, Levites, singers, porters, and other Israelites (Ezr 10:18-44). Nehemiah 8:4-7 names the Levites and others who assisted Ezra when he read the law publicly. Nehemiah also contains a list of those who participated in the ceremony of sealing the covenant (Neh 10:1-27) and a list of those who lived in Jerusalem and other cities (11:3-36). His interest in the priesthood is reflected in the list of priests and Levites who returned with Zerubbabel (12:1-9), of the high priests from Jeshua to Jaddua (vv 10-11), of the heads of the priestly families (vv 12-21), of the Levites and porters who served under the high priest (vv 22-26), and of the princes and priests who were present at the dedication of the rebuilt wall of Jerusalem (vv 31-42).<\/p>\n<p>The final genealogical record that must be mentioned is the genealogy from Adam to Saul (1 Chr 1–8), the longest section of genealogical material in the Bible. It is properly included with the genealogies compiled during the postexilic period, as the unknown chronicler (some think he was Ezra) prepared this list around 400 <span>BC<\/span> from extant records and documents available to him. His purpose seems to have been to conserve the purity of blood in the restored nation and to insist that the nation’s well-being depended on its faithfulness to God’s law.<\/p>\n<h5>The New Testament Period<\/h5>\n<p>The only genealogies of consequence in the NT are those concerning Jesus Christ in Matthew 1:1-17 and Luke 3:23-38. <em>See<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"GENEALOGY Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium BC contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 BC) referred to his “f...","summary_en":"GENEALOGY Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium BC contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 BC) referred to his “f...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14010,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glory","title_en":"Glory","content_ro":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","content_en":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","summary_ro":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","summary_en":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18000,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"History of Israel","title_en":"History of Israel","content_ro":"<h3>ISRAEL, History of<\/h3>\n<p>An account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world.<\/p>\n<p>Preview<\/p>\n<p>• Patriarchal Age<\/p>\n<p>• Sojourn in Egypt<\/p>\n<p>• The Exodus<\/p>\n<p>• Wilderness Wanderings<\/p>\n<p>• The Conquest<\/p>\n<p>• The Judges<\/p>\n<p>• The United Monarchy<\/p>\n<p>• The Divided Kingdom<\/p>\n<p>• The Restoration<\/p>\n<p>• The Intertestamental Period<\/p>\n<p>• The Roman Period<\/p>\n<p class=\"h2\" id=\"PatriarchalAge\">Patriarchal Age<\/p>\n<p>The story of Israel begins with Abraham, whom God called first at Ur, and perhaps later at Haran (Acts 7:2-4), to leave Mesopotamia and go into a land to which God would direct the way. In calling Abraham, God made with him a covenant (Gn 12:1-3) that promised him a land, special divine favor (“I will bless those who bless you, and the one who curses you I will curse,” <span>nasb<\/span>), and the privilege of being a channel of blessing to the entire world (“In you all the families of the earth shall be blessed,” <span>nasb<\/span>). In Genesis 12:4-8 God confirmed this unconditional covenant, promising Abraham this new land forever, along with innumerable descendants. Subsequently, in Genesis 15:1-21, God again confirmed the covenant but added the significant prediction that the guarantee of holding Canaan in perpetuity did not mean occupation of the land in every generation. God also spelled out the limits of the Promised Land (from the river of Egypt to the Euphrates, some 500 to 600 miles or 804 to 965 kilometers in extent). A final confirmation of the covenant to Abraham appears in Genesis 17:6-8. It guaranteed the land of Canaan to Abraham’s posterity and added that kings (an anticipation of the Davidic dynasty) would arise in his line. The covenant was confirmed to Abraham’s son Isaac (Gn 26:3-5) and his grandson Jacob (ch 28).<\/p>\n<p>This period is known as the patriarchal age in Hebrew history. The patriarchs were Abraham, Isaac, and Jacob. They were called patriarchs because they were fathers, not only to their immediate families, but also to the extended family of Hebrews, over which they exercised a fatherly control. They served as political, legal, and spiritual heads of their migratory community, looking after their interests and leading them in worship. Periodically they built altars on which they offered sacrifices. That the patriarchal community was very large can be seen from Genesis 14:14, which says that Abraham had 318 armed men in his camp. If one assumes that most of the men were married and had one or more children each, the total extended family may have numbered in excess of 1,000.<\/p>\n<p>Additional developments in the life of Abraham and Jacob were particularly important for world history. Abraham, frustrated at not having an heir, accepted Sarah’s suggestion to obtain an heir by the slave girl Hagar. (This was also the custom of the land.) The son born was named Ishmael, progenitor of the Arabs. Thus Abraham is revered by Arabs and Muslims as well as by Jews and Christians. He is the father of the Jews through his son Isaac, child of promise. He holds a special place in Christianity as an example of Christ, through whom all Christians obtain their salvation.<\/p>\n<p>Jacob, a scheming scoundrel in his earlier years, wound up in exile in northern Mesopotamia for 20 years in the home of his uncle Laban. There he married Leah and Rachel and fathered the sons who became the progenitors of the 12 tribes of Israel. On his return to Palestine he met God along the banks of the Jabbok River (Gn 32), and God changed his name to Israel (“a prince of God,” <span>kjv<\/span> mg).<\/p>\n<p>The patriarchal period in Canaan lasted for 215 years. One estimate places Abraham’s entry into Canaan at about 2085 <span>BC<\/span>, when he was 75 years of age. Jacob and his sons migrated to Egypt to escape a severe famine in Canaan in about 1870 <span>BC<\/span>. During much of the patriarchal period, Palestine experienced a decline in population and was occupied largely by nomadic or seminomadic tribes. It was relatively easy for the Hebrews to enter such a situation. After 1900 Palestine began to enjoy more settled conditions. Shortly thereafter, the Hebrews made the trek into Egypt.<\/p>\n<p class=\"h2\" id=\"SojourninEgypt\">Sojourn in Egypt<\/p>\n<p>If Jacob and his sons entered Egypt about 1870 <span>BC<\/span>, it was the period of the Middle Kingdom. And by that time other migrants from Asia were coming in increasing numbers. The Hebrews settled in Goshen, in the eastern delta region, under the protecting care of Joseph, who held a position at the Egyptian court roughly equivalent to that of prime minister. As more and more Asiatic Hyksos came into Egypt, they began to take over the country—northern Egypt at least. During this same time the Hebrews became increasingly numerous. Some who hold to a different chronology believe the Hebrews were welcomed into Egypt during the days of Hyksos domination (after 1750 <span>BC<\/span>). At any rate, by about 1580 <span>BC<\/span> native Egyptian princes regained control of the country and expelled many of the Asiatics.<\/p>\n<p>In process of time there arose a king over Egypt who “knew not Joseph” (Ex 1:8, <span>kjv<\/span>). Very possibly this meant that a native Egyptian dynasty had arisen in Egypt and they were apprehensive over the fact that the growing numbers and wealth of the Hebrews might jeopardize their own supremacy. But Egyptian measures to subjugate the Hebrews and reduce their birthrate had a reverse effect (Ex 1:12). Finally, the Egyptians ordered the killing of all male Hebrew infants at birth. Among those who disobeyed were the parents of Moses, who set him afloat in a waterproof basket made of reeds. Found by a daughter of Pharaoh, he was brought up in the Egyptian court, was given a first-class education, and became a high official of the realm.<\/p>\n<p>At the age of 40, Moses identified himself with his own people. He killed an Egyptian in defense of a fellow Hebrew, and immediately fled to the land of Midian in the northeastern part of the Sinai Peninsula. He married and lived there for 40 years, becoming thoroughly familiar with the geography and the ways of the wilderness through which he would later lead the Hebrews. The Egyptians continued to oppress the Hebrew people severely until they cried urgently to God for deliverance. In response, God confronted Moses in the famous burning bush experience and called on him to return to Egypt and lead the people back into the land of Canaan (Ex 3–4). He was to have the help of his brother, Aaron.<\/p>\n<p class=\"h2\" id=\"TheExodus\">The Exodus<\/p>\n<p>Understandably the pharaoh of Egypt was reluctant to permit the Hebrews to leave permanently. The value of this great labor force was incalculable. But finally, after suffering a series of ten plagues, lasting perhaps a year, the Egyptians were persuaded to let the Hebrews go (Ex 7–12).<\/p>\n<p>The plagues had a theological as well as a practical purpose. They discredited the gods of Egypt and exalted the most high God of heaven (Ex 12:12). The plagues clearly discredited specific gods of Egypt (e.g., the Nile was worshiped as Hapi, plague one; the frog, worshiped as Heqt, plague two; the bull, worshiped as Ptah, plague five; the sun, worshiped as Amon-Re\/Aton, plague nine). Taken together, they struck a direct blow at the Egyptian pantheon.<\/p>\n<p>Just before the last plague, which was the night in which the death angel invaded the homes of the Egyptians, the Israelites made the Passover sacrifice according to divine instructions. This involved killing a lamb for each household (unless the household was too small; in that event, households could combine). Anyone who was careless about applying the blood to the doorpost or who rejected this divine provision came under the judgment of God. After the death of the firstborn throughout the land, the Egyptians begged the Hebrews to leave. Their company numbered 600,000 men over 20 years of age, plus women and children, for a total of over 2,500,000. In addition they took their flocks and herds and personal belongings.<\/p>\n<p>The date they left Egypt is a matter of continuing debate. Traditionally a date of about 1446 <span>BC<\/span> is given for the exodus (cf. 1 Kgs 6:1, which places the exodus 480 years before construction of the temple started in 966 <span>BC<\/span>) and 1406 <span>BC<\/span> for the Conquest under Joshua, and there do not seem to be any compelling arguments for rejecting that position. But a great many scholars prefer 1275 <span>BC<\/span> for a variety of reasons.<\/p>\n<p>The early date of the exodus would place the later years of the wilderness wanderings and the subsequent conquest of Palestine during the reigns of Amenhotep III and IV (1412–1366), a time when the pharaohs allowed Egyptian control of Palestine to disintegrate. When the Egyptians did reassert their power, about 1300, they restricted their movements largely to the coastal area, and thus did not come in contact with the Hebrews who were living in the hill country of Judea, Samaria, and Galilee.<\/p>\n<p class=\"h2\" id=\"WildernessWanderings\">Wilderness Wanderings<\/p>\n<p>The wilderness wanderings were an important interlude in the history of Israel. During those years, significant and basic institutions came into existence at God’s command. At Sinai, Moses delivered to Israel the law, the pattern of the tabernacle (which later became the model for the temple) and orders for its operation, as well as detailed instructions for the priesthood and sacrificial system of worship.<\/p>\n<p>The period of the wanderings was truly a remarkable time. The presence of God was evidenced by a pillar of cloud that hovered over the people by day and a pillar of fire by night. God provided food in the form of manna, periodically provided water by miraculous means, and made sure that clothes did not wear out. In spite of all that, the people murmured and complained continually.<\/p>\n<p>At Sinai, God gave the law (Ex 19:2–24:18), and the people promptly made a commitment to keep it (24:3). Then God gave the pattern for the tabernacle and its furniture (chs 25–27, 30–31, 35–40) and established the priesthood (chs 28–29). While Moses was on the mountain receiving God’s revelation, the people grew restless and clamored for gods they could see. Even Aaron was carried away with the idolatrous wave and supervised the casting of a golden calf and building of an altar before it. The fact that they turned to Egyptian cattle worship so readily indicates that paganism must have made deep inroads among them while in captivity (chs 32–34). Moses’ intercessory response to God’s announcement that he would destroy Israel because of her idolatry led to a divine determination to execute judgment on only the worst offenders (32:9-14).<\/p>\n<p>Subsequently, God revealed the legal and priestly order (Lv 1:1–27:34). Among the divinely appointed institutions described or alluded to in Leviticus are several special days or feasts, including the Sabbath, Passover, Feast of Unleavened Bread, Firstfruits, Pentecost or Feast of Weeks, Feast of Trumpets, Day of Atonement, Feast of Tabernacles, the Year of Sabbath, and the Year of Jubilee.<\/p>\n<p>After camping at Sinai for about a year, the Israelites got their orders to go forward (Nm 10:11-12). Miriam (Moses’ sister) and Aaron criticized Moses’ leadership and suffered divine punishment as a consequence (ch 12). When the people arrived at Kadesh-barnea, the gate to southern Palestine, they were frightened by the report of most of the spies who had been reconnoitering in Canaan and decided that they should not advance into Canaan. They called for a new leader to bring them back to Egypt. God declared that the entire generation would wander in the wilderness until the adults had died. Only Joshua and Caleb (the two spies in favor of invading immediately) would enter the Promised Land (14:26-30). Near the end of the period of wandering, Moses also lost the privilege of entering the land by an act of disobedience.<\/p>\n<p class=\"h2\" id=\"TheConquest\">The Conquest<\/p>\n<p>The latter part of the book of Numbers describes how Moses led the Israelites to victory over the peoples living east of the Jordan River. Reuben, Gad, and the half-tribe of Manasseh requested permission to settle there and reluctantly were allowed to do so on the condition that they would join the rest of the Israelites in conquering Canaan before settling down. Prior to victories in Transjordan, a new census of adult males was taken in order to determine the military capabilities of Israel and to provide a basis for equitable division of the land they were about to enter. The number of males above 20 years of age was 601,730 (Nm 26:51). The book of Deuteronomy consists primarily of a series of speeches delivered by Moses in a covenant renewal ceremony on the plains of Moab just before his death and the appointment of Joshua as leader.<\/p>\n<p>Joshua lost no time in moving forward. Spies sent across the Jordan to Jericho to reconnoiter reported a situation quite different from what the Hebrews had experienced at Kadesh-barnea a generation earlier. Now the people of Canaan were terrified because they had heard of the numerical strength and victories of the Hebrews. Apparently the day after the spies returned, Joshua moved the people to the edge of the Jordan and prepared to cross over. The waters parted for them here as the Red Sea had parted earlier.<\/p>\n<p>The narrative of conquest that appears in the book of Joshua is not a detailed battle account. It describes a thrust into the middle of Palestine around Jericho and Ai, a southerly drive to defeat the Amorite league, and a northern campaign against Hazor and other towns. The history of Joshua is extremely telescoped, for Joshua’s major military action must have required about six years. Joshua’s friend Caleb was 79 when the Conquest began and 85 after the last great battle with Jabin, king of Hazor (Jos 14:7-10).<\/p>\n<p>When the war was over, major strongholds (e.g., Jerusalem) still remained in enemy hands, but the land west of the Jordan was allocated to the nine and a half Hebrew tribes. The task of reducing enemy towns was left to the individual tribes in whose land they were located. The Joshua account was not so much a narrative of Israelite battle prowess as of God’s faithfulness and intervention on behalf of his people. For example, at Jericho they did not attack but merely followed divine orders and watched the defenses collapse; at Gibeon hailstones killed more Amorites than Israelite soldiers did (Jos 10:7-11).<\/p>\n<p class=\"h2\" id=\"TheJudges\">The Judges<\/p>\n<p>Joshua died some 30 years after he had led the Hebrews into Canaan, and he was followed by a series of divinely appointed leaders who ruled sometimes over the whole of Israel as a loose confederacy and sometimes over one or more tribes. They were judges, civil functionaries, and military leaders all at the same time.<\/p>\n<p>The book of Judges pictures a series of recurring cycles: apostasy from God, punishment in the form of oppression by neighboring tribes, cries to God for relief, release from bondage under the leadership of a judge, and a period of rest from oppression.<\/p>\n<p>Establishment of the chronology of the judges is one of the thorniest problems of Scripture. Adding up all years of oppression and rest mentioned in the book gives a total of 410. The book of Acts gives a total of 450 years from the days of Joshua to Samuel (Acts 13:19). The difference in Acts may be accounted for by the addition of 40 years of Eli’s ministry (1 Sm 4:18). Allowing 410 years for the period of the judges, about 30 for the Conquest to the judges, and 40 for the wilderness wanderings, means 480 years from 1050 <span>BC<\/span>, the date for Saul’s kingship, and would give a date of about 1530 for the exodus. This is about 100 years more than even the early date for the exodus. The most probable explanation is that there is some overlap in oppressions and judgeships. For instance, the activities of Jephthah were centered on the eastern frontier, those of Samson in the Philistine plain to the southwest, and those of Deborah and Barak in the north.<\/p>\n<p class=\"h2\" id=\"TheUnitedMonarchy\">The United Monarchy<\/p>\n<p>Because of the weakness of Israel resulting from political disunity and the ineptness and corruption of both Eli’s and Samuel’s sons, the people of Israel called for a king to rule over them. This demand was in reality a rejection of the divine plan of theocracy—the rule of God. God granted the Hebrews’ wish but warned them of the disadvantages of monarchy (1 Sm 8:9-21). The concept of kingship was not new to Israel. It had been hinted at in Genesis 49:10 and Numbers 24:17, and Moses had made some very clear statements about it in Deuteronomy 17:14-20.<\/p>\n<p>The first stage of Hebrew monarchy is commonly called the united monarchy because all Israel was ruled by a single king. This period lasted for 120 years—encompassing the 40-year reigns of Saul (Acts 13:21), David (2 Sm 5:5), and Solomon (1 Kgs 11:42).<\/p>\n<p>The people asked for a king, and God granted them one, but not one like those of the surrounding nations. The Hebrew king was to be a man who followed God’s dictates in his public and private life, who did not intrude into the affairs of the priesthood, and who did not fall into idolatry, but exerted all his influence to keep the people faithful to God. If he failed in any of these respects, he ran the risk of being deposed by God, of having his line brought to an end, or even of having the people fall into captivity to a foreign power. All this must be kept in mind when evaluating the reigns of Saul, David, Solomon, and the kings of the divided monarchy.<\/p>\n<p>Saul began well. He won a great victory over the Ammonites at Jabesh-gilead and showed considerable wisdom in administrative matters. But after about two years he intruded into the priest’s office to offer sacrifice, bringing the divine prediction that his kingdom would be taken from him (1 Sm 13:8-14). He would go on to enjoy great military victory and ability as a ruler until about the middle of his reign.<\/p>\n<p>After Saul’s disobedience to God’s command to totally destroy the Amalekites, the Lord repudiated Saul and instructed Samuel to anoint David privately as future king of Israel. David’s rise to prominence was spurred by his victory over Goliath and the accompanying defeat of the Philistines. Saul later made David commander of the army, and the young man soon earned a reputation greater than that of the king himself. Saul, who had become increasingly mentally disturbed after his relationship with God was broken, began to make attempts on David’s life, and for the last years of Saul’s reign David lived as a fugitive. Meanwhile, the Philistines got completely out of control and finally killed Saul and most of his sons in the great battle of Mt Gilboa, which gave the Philistines control over much of Palestine west of the Jordan (1 Sm 31:1-7).<\/p>\n<p>Soon David became king in Judah with his capital in Hebron. A son of Saul, Ishbosheth, established himself at Mahanaim, east of the Jordan. For seven years the two tiny kingdoms existed side by side (2 Sm 2:2-11). But after the Israelite king and his army commander were assassinated, David became ruler of a united Hebrew kingdom.<\/p>\n<p>Not long after the beginning of his reign (1010–970 <span>BC<\/span>) David completely defeated and subjugated the Philistines. Soon thereafter he captured Jerusalem, making it the capital of the united kingdom. During succeeding years, David built up an empire (2 Sm 8:10; 1 Chr 18–19), conquering Moab, Edom, Damascus, Zobah, and Ammon, so he controlled territory from the Gulf of Aqaba (a branch of the Red Sea) and the Sinai in the south almost to the Euphrates in the north. Moreover, he established good relations, if not an alliance, with Tyre. The establishment of David’s empire was possible because of a power vacuum in the Middle East. The Egyptians, Mycenaeans, Hittites, and Assyrians were either decadent or removed from the stage of history. The Phoenicians, a peaceful commercial people, were also free to expand their trade, and they were happy to sell cedar to David for his palace and the temple.<\/p>\n<p>Without doubt, David was Israel’s greatest king. Jerusalem came to be known as the city of David. When the king wanted to build the temple as God’s house, God replied that his son should do it instead. But God would in a very real sense build David’s house; he made a covenant with David, promising him that his house (dynasty, kingdom, throne) would be established forever (2 Sm 7). Christ, the infinite One who came from the line of David, alone was capable of fulfilling this divine promise (see Lk 1:31-33; Acts 2:29-36; 13:32-39; 15:14-17).<\/p>\n<p>Like other Oriental monarchs, David fell into the practice of keeping a harem. Scripture names 8 wives and 21 children and refers to other wives and concubines. Such a situation opened the door to family rivalries and questions about succession to the throne. Two sons, Absalom and Adonijah, made a try for the throne, but both efforts were squelched. Solomon, son of David’s favorite wife, Bathsheba, became the next king.<\/p>\n<p>Solomon (970–930 <span>BC<\/span>) was a man of peace and a builder of palaces, cities, fortifications, and the temple. He fortified cities all over his realm and outfitted cities for his chariot corps and cavalry units. With the help of the Phoenicians, he built a seaport and kept a fleet at Ezion-geber, near modern Eilat on the Gulf of Aqaba. He greatly enlarged Jerusalem by enclosing the temple area to the north of David’s city and the southwestern hill now known as Zion. His best-known project was the temple, which took seven years to build. Twice the size of the tabernacle, it was built on the same basic plan; it measured 90 feet (27.4 meters) long and 30 feet (9.1 meters) wide and had magnificent appointments. But he also constructed a palace complex that took 13 years to complete. This included an armory, a throne room, the king’s private residence, and a house for the daughter of pharaoh.<\/p>\n<p>Apparently much influenced by the spiritual testimony of David and desiring God’s blessing on his rule, Solomon made a great sacrifice to God at Gibeon near the beginning of his reign. God met him there and offered to grant whatever he might request. Solomon asked for understanding and wisdom to govern God’s people (1 Kgs 3:9). His God-given wisdom is apparent in many administrative decisions and official policies and building plans.<\/p>\n<p>Unfortunately, Solomon did not show such wisdom in maintaining a harem of 700 wives and 300 concubines or in excessive expenditures that left the state in serious financial straits. He even erected places of worship for his foreign wives, thus subsidizing their idolatries and incurring the wrath of God. In fact, foreign wives and their idolatry proved to be his downfall; before Solomon died, God informed him that for this reason he would divide the kingdom at his death and give most of it to someone other than Solomon’s son. But for David’s sake, God would keep Judah and Jerusalem in the hands of the Davidic line (1 Kgs 11:9-13).<\/p>\n<p class=\"h2\" id=\"TheDividedKingdom\">The Divided Kingdom<\/p>\n<p>After the death of Solomon, the Near East was destined to become a very different place. Israel was no longer in a power vacuum. The Assyrian Empire rose in Mesopotamia, to be followed by the Neo-Babylonian and the Medo-Persian Empires in turn. Egypt was temporarily powerful in the south, but it would later come under control of Assyria and Medo-Persia. These empires exerted great pressure on Israel and dominated one or both of the two Hebrew kingdoms.<\/p>\n\n<p>When Solomon died, his son Rehoboam took the throne and was forced to deal with a rising tide of resentment over the high taxes and economic stagnation of Solomon’s last years. When Rehoboam refused to give relief, all the northern tribes broke away and formed the northern kingdom, Israel, under the leadership of Jeroboam. The southern kingdom, Judah, was left with only the territory of Judah and Benjamin. A total of 20 kings ruled in each of the separate kingdoms. While the north had several dynasties and the reigns of kings were generally short, in the south the dynasty of David continued to rule and the reigns were longer.<\/p>\n<h5>The Northern Kingdom<\/h5>\n<p>The northern kingdom lasted from the division in 930 <span>BC<\/span> until its conquest by Assyria in 722. Jeroboam, fearing that he would lose the loyalty of the people if they continued to go to Jerusalem to worship, set up a new religion of his own. Instituting calf worship, he built shrines at Dan in the north and Bethel in the south. This idolatry drew the condemnation of God and fulfilled the prediction that Jeroboam’s line would be wiped out. All his successors are said to have followed in his idolatrous steps. Israel found itself at war during much of its history—with Judah, Syria, or Assyria. Jeroboam established his capital first at Shechem and later at Tirzah.<\/p>\n<p>Four other kings of the north require special comment: Omri, Ahab, Jehu, and Jeroboam II. Omri (885–874 <span>BC<\/span>) must have been an impressive ruler. Generations later, Assyrians still spoke of Israel as the land of Omri. After he had established himself on the throne, he located the permanent capital of the kingdom at Samaria and began the palace complex there. Early in his reign he was successful in conquering Moab, and later he reestablished the good relations with Tyre that existed in the days of David and Solomon. Apparently he established a full alliance and cemented it with the marriage of his son Ahab to Jezebel, a princess of Tyre.<\/p>\n<p>Ahab (874–853 <span>BC<\/span>) was one of the most significant of Israel’s kings. He and his wife, Jezebel, promoted the vile idolatry of Baal worship with its religious prostitution, arousing the powerful opposition of the prophet Elijah. Ahab was a formidable military man, defeating the Syrians in major campaigns and participating in a coalition that fought the Assyrians to a virtual standstill. He also built extensively at Samaria, Hazor, Megiddo, and other towns, as excavations show.<\/p>\n<p>Jehu (841–814 <span>BC<\/span>) was God’s agent for punishing the house of Omri and destroying Baal worship in Israel. He did eradicate Baal worship and liquidated literally scores of relatives and court officials of Ahab. But he was so ruthless that he killed off the people who knew how to run the government; subsequently, it did not work well. Jehu also was forced to become a vassal to Assyria.<\/p>\n<p>Jeroboam II ruled during most of the first half of the eighth century (793–753 <span>BC<\/span>) and brought the kingdom to its greatest extent and prosperity. He, with his contemporary Uzziah in the south, ruled most of the land David had once controlled. This was possible because the Assyrians were in a period of decline during most of the first half of the century.<\/p>\n<p>Prophets who were active during the history of the northern kingdom include the nonwriting prophets Elijah and Elisha and the writing prophets Jonah, Amos, and Hosea.<\/p>\n<h5>The Southern Kingdom<\/h5>\n<p>The history of the southern kingdom of Judah was quite different from that of the northern kingdom. The temple was there and so were large numbers of Levites, many of whom came south after the division of the kingdom to protest the idolatry of the north. In addition to this spiritual strength, there was greater political stability and unity, promoted by the fact that only two tribes—Judah and Benjamin—shared power, and all the kings were of the Davidic dynasty. Moreover, eight of the kings were good monarchs. There were also periodic religious revivals. God granted the southern kingdom about 100 more years of existence than the north. But Judah, too, fell into idolatry and went into captivity for her sins.<\/p>\n<p>Rehoboam, the first king in the south, is especially remembered because he refused to listen to wise counsel about fiscal matters and perpetrated the division of the kingdom. He is also remembered for his religious policies. After a good beginning, he allowed apostasy to get out of control and brought the judgment of God in the form of an invasion in his fifth year (926 <span>BC<\/span>) by Shishak I of Egypt, resulting in extensive plunder and payment of tribute. Thereafter, he launched an extensive program to fortify the realm. Shishak’s invasion did have the effect of producing a partial and temporary spiritual reform, but the general trend of Rehoboam’s reign was downward.<\/p>\n<p>Conditions during the reign of his son, Abijam, were worse, but Asa (910–869 <span>BC<\/span>) initiated a religious reform that was effective for most of his reign. When threatened by the northern kingdom during his latter years, however, Asa turned to Syria for help instead of to God, and he seems to have defied the prophets of God to his dying day.<\/p>\n<p>Asa’s son Jehoshaphat (872–848 <span>BC<\/span>) was apparently influenced by his father’s early religious devotion, and his reign was characterized by faithfulness, winning the favor of God. However, he seems to have made a full alliance with Ahab of Israel, which resulted in the marriage of his son Jehoram to Ahab’s daughter Athaliah. This alliance involved Jehoshaphat in almost ruinous joint ventures with Ahab, and later with two of his sons when they became kings of Israel. It also opened the door for the introduction of Baal worship into Judah when Jehoram came to the throne in the southern kingdom. For his sin Jehoram (853–841 <span>BC<\/span>) suffered internal revolt, invasion, and death from a horrible disease.<\/p>\n<p>After his death, his last remaining son, Ahaziah, ruled less than a year, following the wicked ways of his father. When Ahaziah died in battle, the queen mother, Athaliah, decided to seize the throne for herself and to secure her power by killing off all those in line to the throne. But she missed Ahaziah’s infant son Joash, who was kept hidden in the temple for six years.<\/p>\n<p>When Joash was seven, Jehoiada the high priest arranged his coronation and also the execution of the murderous and idolatrous Athaliah. During his early years when Joash was influenced by good counsel, he did well. But after the middle of his reign (835–796 <span>BC<\/span>), he began to listen to the princes who wanted to restore idolatry, and conditions deteriorated. Military reversals brought on economic decline and ultimately the king’s assassination.<\/p>\n<p>His son Amaziah (796–767 <span>BC<\/span>) started well with victory over Edom and faithfulness to God. But he, too, fell into idolatry and was totally defeated by the northern kingdom, being held prisoner there. At that point his son Uzziah took over (c. 792 <span>BC<\/span>) and began a long and generally successful reign. During the several decades that followed, Assyria was in decline, and Uzziah and his contemporary in the north, Jeroboam II, were able to expand Hebrew holdings so that between them they controlled most of the territory Solomon had ruled.<\/p>\n<p>Uzziah (792–740 <span>BC<\/span>) was able to restore the power of Judah rather quickly after his father’s defeat by Israel. Then he subjugated the Philistines in the southwest and the Ammonites across the Jordan; he strengthened his hold on the Edomites. All during his reign economic conditions improved. But at the height of his power Uzziah foolishly violated the high priest’s prerogatives and offered sacrifice in the temple. For this he was smitten with leprosy; his son Jotham was co-regent during the years 750–740 <span>BC<\/span>, going on to rule alone for about five more years. Meanwhile, Assyrian power became resurgent.<\/p>\n<p>By and large, Jotham merely carried on the policies of Uzziah. But the administration of his son Ahaz (735–715 <span>BC<\/span>) was very much affected by the Assyrian threat. Israel and Syria wanted him to join in war against Assyria, but he refused, being pro-Assyrian in sympathy. When Israel and Syria invaded Judah, King Ahaz sent tribute to Assyria and became her vassal in return for protection. This rash course of action was vainly opposed by Isaiah, who was prophet at court (c. 740–700 <span>BC<\/span>). Contemporaneously, the prophet Micah ministered to the common people of Judah. The pro-Assyrian policy of Ahaz was accompanied by a renewed sympathy for idolatry, and this brought the judgment of God in the form of invasion by Edomites and Philistines and trouble with Assyria. In fact, during this period, Assyria had annexed the northern kingdom (722 <span>BC<\/span>) and removed many of her people into captivity.<\/p>\n<p>The next king of Judah, Hezekiah (715–686 <span>BC<\/span>), was greatly sobered by the fall of Israel because of her sins, and he determined to launch a reform in his realm. He was anti-Assyrian too, but he did not dare to discontinue tribute payments and strike for independence until after Sennacherib came to the throne in Nineveh in 705 <span>BC<\/span>. At first Sennacherib was too preoccupied to attend to Judah, but finally in 701 he invaded. Despite tremendous initial success, he was stopped by a divinely sent plague (Is 36–39). Isaiah stood by the king to reassure and sustain him during this emergency.<\/p>\n<p>Hezekiah’s son Manasseh (697–642 <span>BC<\/span>) ruled longer than any other king of Israel or Judah. Unfortunately, he turned his back on his father’s example and caused the people to fall into gross idolatry (2 Kgs 21:9). Carried away captive by the Assyrians late in his reign, he repented of his evil and God restored him to his throne; thereafter, he led some reforms. But the land was too steeped in iniquity to be rescued. His son Amon (642–640 <span>BC<\/span>) reverted to the idolatry he knew in his youth.<\/p>\n<p>The situation was different with Josiah (640–609 <span>BC<\/span>), however. Throughout his reign he dedicated himself to reform. He sought to root out idolatry and to restore the temple and its worship. In 622 <span>BC<\/span> the Book of the Law was found during repair of the temple, and its demands—which had been forgotten—made a great impression on king and people alike. It is certain that Jeremiah and Zephaniah ministered during Josiah’s reign, as did Nahum and Habakkuk (in all probability).<\/p>\n<p>International conditions were now changing rapidly. Assyria was declining, and Nineveh fell to Babylon and the Medes in 612 <span>BC<\/span>. Three years later Pharaoh Neco of Egypt marched north to aid his Assyrian ally. When Josiah tried to stop him, he was killed in battle.<\/p>\n<p>From this point everything was downhill for Judah. None of the rest of the kings was devout, and political power and economic health rapidly declined. The people put one of Josiah’s sons, Jehoahaz, on the throne. He lasted three months. Pharaoh Neco replaced him with Jehoiakim (609–598 <span>BC<\/span>), another son of Josiah. In 605 Nebuchadnezzar of Babylon defeated Neco, invaded Judah, and took tribute and hostages from Jehoiakim, including Daniel and his friends (Dn 1:1). Jehoiakim revolted in 600 <span>BC<\/span>, but Nebuchadnezzar did not come to deal with him personally until 597 <span>BC<\/span>. He died before the Babylonians arrived, and his son Jehoiachin came to the throne in 598 <span>BC<\/span> to rule for only three months before the Babylonians carried him away into exile. Ezekiel was among the many captives taken on that occasion.<\/p>\n<p>The Babylonians then put Zedekiah, youngest son of Josiah, on the throne in 597 <span>BC<\/span>. When he rebelled, Nebuchadnezzar laid siege to Jerusalem and took the city (587 <span>BC<\/span>), destroying it and the temple and carrying off large numbers of people. The judgment of God had finally fallen on the Jews for their idolatrous ways.<\/p>\n<p class=\"h2\" id=\"TheRestoration\">The Restoration<\/p>\n<p>In judgment God remembered mercy. This is evident in individual lives, when faithful ones like Daniel, Esther, or Nehemiah rose to a position of importance in political life, or as numerous other persons became prosperous in the foreign environment. It is evident on the community level as God moved to protect Hebrew enclaves scattered abroad and to restore an organized society in Palestine.<\/p>\n<p>Among the exiles, Judaism as a way of life separated from its own political system or cultic center and began to emerge. Jews finally turned their backs on idolatry. And without a temple, priesthood, king, or land, they turned to the divine Scriptures as their rallying point and the foundation of their community. During this period they developed the synagogue as a place for fellowship, prayer, and study.<\/p>\n<p>God’s restoration of an organized community to Palestine involved particularly the fortunes of his “anointed” Cyrus (Is 44:28; 45:1). Cyrus was a Persian prince who in 559 <span>BC<\/span> revolted against the dominant dynasty controlling the Median Empire. After consolidating his hold on the throne, he proceeded to conquer Asia Minor and the Chaldean or Neo-Babylonian Empire. As a humane man and a wise administrator, he permitted the captive peoples to return to their homes and rebuild their communities. Cyrus’s decree to the Jews appears in Ezra 1 and dates probably to 538 <span>BC<\/span>. A total of almost 50,000 went back to Judah as a result of this edict (Ezr 2:64-65).<\/p>\n<p>Under the stresses and strains of reestablishment, the people built their houses but got no further than laying the foundation of a new temple. Finally, the prophets Haggai and Zechariah stirred the people to build the house of God (Ezr 5:1). They began in the second year of Darius I, the Great (520 <span>BC<\/span>; Hg 1:1; Zec 1:1), and completed the work in his sixth year (515 <span>BC<\/span>; Ezr 6:15).<\/p>\n<p>During the reign of Darius’s son Xerxes (486–465 <span>BC<\/span>), a plot was hatched to exterminate all the Jews in the Persian Empire, which at that time controlled the lands where Jews lived. Fortunately, Xerxes (Ahasuerus in the book of Esther), in his third year (483 <span>BC<\/span>; Est 1:3), went searching for a new queen and chose Esther, who managed to preserve her people.<\/p>\n<p>Xerxes’ son Artaxerxes I (465–424 <span>BC<\/span>) also figured significantly in Jewish history. In his seventh year (458 <span>BC<\/span>; Ezr 7:7), under the leadership of Ezra, a second contingent of Jews returned to Jerusalem. And in Artaxerxes’ 20th year (445 <span>BC<\/span>; Neh 2:1), Nehemiah went to Jerusalem to supervise the rebuilding of the walls of the city. Malachi probably wrote his prophecy to the Jews in Jerusalem during the latter part of Artaxerxes’ reign.<\/p>\n<p>After the fall of Samaria and the captivity of Judah, the Hebrews remaining in the land intermarried with various pagan groups in the area. Their offspring became the Samaritans, a religious and racial admixture. These people had moved into the vacuum left by the destruction of Judah, and naturally they looked with disfavor on an intrusion of Babylonian Jews into an area they had come to call their own. They did all they could to frustrate the efforts of Nehemiah to rebuild the walls. It took all the courage, tact, energy, and persuasiveness Ezra and Nehemiah could muster to prevent the returning Jews from intermarrying with racially mixed people of the land. Such intermarriage would have meant the ultimate absorption and destruction of the Jewish people.<\/p>\n<p>A Samaritan temple was later built on Mt Gerizim (probably during the fifth century <span>BC<\/span>), and it became the center of the Samaritan worship. The hostility between Samaritans and Jews continued on into the NT period (Jn 4) and exists to the present.<\/p>\n<p class=\"h2\" id=\"TheIntertestamentalPeriod\">The Intertestamental Period<\/p>\n<p>Alexander the Great conquered the Persian Empire with lightning speed. When the people of Jerusalem threw open their gates in 332 <span>BC<\/span> and capitulated without a fight, Alexander treated them well. After his death in 323 <span>BC<\/span>, Palestine passed back and forth among his successors until Ptolemy I of Egypt managed to establish control in 301 <span>BC<\/span>. Thereafter the area remained in Egyptian hands until 198 <span>BC<\/span>. The Ptolemies were tolerant and granted the Jews considerable autonomy, allowing them to develop their unique culture undisturbed as long as they paid their taxes and remained submissive. Many Jews settled in Alexandria and gradually forgot their Hebrew in the Hellenistic environment. As a result, a translation of the OT into Greek (the Septuagint) was produced there. While the Ptolemies did not force Hellenism on the Jews of either Alexandria or Palestine, many were influenced by Hellenistic ideas.<\/p>\n<p>When Ptolemy V came to the throne as a minor in 203 <span>BC<\/span>, Antiochus III of Syria took advantage of the weakened Egypt and conquered Palestine (198 <span>BC<\/span>). Apparently the Jews hoped to gain something from the change and welcomed the Syrians. But their hope was ill-founded. Antiochus III suffered disastrous defeat at the hands of Rome at Magnesia in 190 <span>BC<\/span>. Syria not only lost much territory but also was forced to pay a huge indemnity. Thereafter, the Jews suffered under great financial burdens, along with other peoples of the empire. The next Syrian king, Antiochus IV Epiphanes (175–164 <span>BC<\/span>), decided to launch an effort to achieve greater internal strength and unity within the empire by forcing, among other things, a greater acceptance of Greek culture and the cult of the divine ruler. Naturally this idolatrous requirement weighed heavily on the monotheistic Jews and incited revolution.<\/p>\n<p>But this does not completely explain the Maccabean revolt against Syria. In 168 <span>BC<\/span> armed conflict broke out between Jewish factions in Jerusalem. Antiochus IV chose to interpret this as open rebellion and sent an army against the city. His forces demolished part of the city wall and many houses. After this Antiochus decided to suppress Judaism completely, and he dedicated the temple to Zeus and sacrificed swine on the altar. Circumcision, Sabbath observance, and other religious festivals were no longer permitted, and public worship of heathen gods became compulsory.<\/p>\n<p>Some Jews capitulated to Antiochus’s orders or only resisted passively, but a few decided to resist openly. Chief among them were Mattathias and his five sons. After the early death of Mattathias, his son Judas Maccabeus led his forces to victory over the Syrians, regaining the right to restore Jewish worship. The rededication of the temple on December 25, 164 <span>BC<\/span>, inaugurated the Festival of Hanukkah (1 Macc 4:36-59). Subsequently, Jonathan and Simon (other sons of Mattathias) continued the struggle until independence was gained in 142 <span>BC<\/span>; this was possible in large part because they saw how to take advantage of the increasing weakness of Syrian rulers and the competition for the royal office.<\/p>\n<p>Simon ruled the Jewish state until his assassination in 134 <span>BC<\/span>, when his son John Hyrcanus (134–104 <span>BC<\/span>) took over. John Hyrcanus fought successfully in the east, north, and south, gaining land in Transjordan, capturing Shechem and the Samaritan temple on Mt Gerizim, and subjugating the Idumeans in the south, forcing them to adopt Judaism. His son Aristobulus ruled for only about a year (104–103 <span>BC<\/span>), but he added a portion of Galilee to the kingdom. When he died, his widow married his brother Alexander Janneus (103–76 <span>BC<\/span>). Janneus carried on almost incessant military action during his reign, and by the time of his death had almost recovered the kingdom of Solomon.<\/p>\n<p>When Janneus died, Alexandra, widow of two kings, took the throne (76–67 <span>BC<\/span>) and her eldest son, Hyrcanus II, became high priest. Her reign was peaceful and prosperous, but when she died, her sons fell to squabbling. Their appeals to Pompey, who was campaigning in the eastern Mediterranean area, were responsible for Roman interference in the region and conquest of Palestine in 63 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"TheRomanPeriod\">The Roman Period<\/p>\n<p>After the Romans took over Palestine, Hyrcanus II was confirmed as high priest and was also appointed as ethnarch or political ruler (63–40 <span>BC<\/span>). But Antipater, father of Herod the Great, was the real power behind the throne, and during many of those years Hyrcanus was virtually unable to function because of the confusion of the Roman civil wars. Antipater was loyal to Rome and saw that Roman policies were carried out; he won Julius Caesar’s favor toward Jews of both Palestine and in the Dispersion.<\/p>\n<p>With the support of Mark Antony, Herod managed to get himself appointed king of Judea by the Roman senate in 40 <span>BC<\/span>. But a Parthian invasion of Syria and Jewish hatred for the Romans made it possible for Antigonus II, last king of the Maccabean family, to rule for three years (40–37 <span>BC<\/span>). Finally, Herod ascended his throne in 37 and ruled until 4 <span>BC<\/span>. As an allied king, Herod proved to be an excellent ruler from the Roman point of view and earned the title of “Great.” He brought some order to regions east of the Jordan and made possible organization of the Roman province of Arabia. He also furthered the cultural plans of Augustus for development of a Greco-Roman civilization throughout the whole empire.<\/p>\n<p>Herod admired Greek culture and contributed to building projects in Rhodes, Antioch, Damascus, Athens, and elsewhere outside Palestine. Within Palestine he rebuilt Samaria and named it Sebaste in honor of Augustus (<span class=\"greek\" lang=\"el\">Sebastos<\/span> is Greek for “Augustus”) and also constructed the great port of Caesarea. Probably about as large as Manhattan Island, it became the capital of Roman Palestine. Among his many other building projects, remodeling the temple in Jerusalem was the most famous. Begun in 20 <span>BC<\/span>, it was not completed until just a few years before its destruction in <span>AD<\/span> 70.<\/p>\n<p>The material splendor of Herod’s reign did not win the affection or support of the Jews, however. Nor did he achieve peace and harmony in his family, among whom there were periodic eruptions of treason, unfaithfulness, and murder. He worried about any threat to his rule and cracked down hard to destroy such threats, as is evident from his slaughter of the infants in Bethlehem after the birth of Christ.<\/p>\n<p>Ultimately, Herod controlled Idumea, Judea, Samaria, Galilee, Perea, and the area northeast of the Sea of Galilee. By his last will, his son Archelaus was to rule Idumea, Judea, and Samaria; Antipas, Galilee and Perea; and Philip, the region northeast of the Sea of Galilee. Archelaus was deposed in <span>AD<\/span> 6, and his territory became a Roman province (<span>AD<\/span> 6–41) to be ruled by direct appointees of Rome. The best-known of these was Pontius Pilate (<span>AD<\/span> 26–36), who ordered the crucifixion of Jesus. Antipas was more successful and built a new capital at Tiberias, but he ran afoul of the emperor’s good pleasure in <span>AD<\/span> 39 and was deposed. Philip was the most effective of the three and ruled until his death in <span>AD<\/span> 34. Philip’s lands were later given to Herod Agrippa I in <span>AD<\/span> 37; the holdings of Antipas were then added in <span>AD<\/span> 39; and in 41 Agrippa also received Samaria, Judea, and Idumea.<\/p>\n<p>Herod Agrippa I (<span>AD<\/span> 37–44) was the heir of the Maccabees (through his grandmother Mariamne, first wife of Herod the Great), and for this reason had the support of patriotic Jews and of the Pharisees for his observance of divine ordinances. But when he built a new north wall for Jerusalem and dabbled in foreign affairs, he aroused the suspicions of the Romans; when he died in <span>AD<\/span> 44, they turned the kingdom into a Roman province.<\/p>\n<p>As is clear from the Gospels, several sects had arisen in Palestine by Roman times and were active during the first century. The Zealots opposed Roman rule and advocated armed rebellion. Herodians supported the Herodian family and Roman power. The Pharisees were fanatically devoted to the law and were supernaturalists in theological orientation. They were somewhat content to support Rome if given religious freedom, and they dominated the synagogues of the land. The Sadducees were antisupernaturalists, tended to collaborate with the ruling regime, and were dominant in the temple. Generally speaking, the literature of the intertestamental period and the popular mentality of the time tended to view the Messiah as a political deliverer who would free his people from foreign domination and set up a new independent kingdom.<\/p>\n<p>Roman prefects ruled Palestine from <span>AD<\/span> 44–66. They had a knack for offending the religious scruples of the Jews and alienating them in other ways. With Felix (<span>AD<\/span> 52–60) there began a constant tension between Jews and Romans that led to the first Jewish revolt (<span>AD<\/span> 66–70). While Paul was imprisoned in Caesarea (Acts 23:23–24:27) about <span>AD<\/span> 58–60, riots broke out there between Jews and Gentiles. Festus (<span>AD<\/span> 60–62; Acts 25) was an able administrator, but the situation was almost out of hand. After he died in office, there was virtual anarchy until his successor, Albinus, arrived (<span>AD<\/span> 62–64). Totally incompetent and dishonest, Albinus was recalled in 64 and replaced by Florus (<span>AD<\/span> 64–66). Florus was even worse, resorting to open robbery and bribery until there was no safety or justice in the land. Finally, the Jews could take no more.<\/p>\n<p>The spark that ignited the fires of rebellion was an anti-Semitic act by the Hellenistic population of Caesarea in <span>AD<\/span> 66. Soon riots spread to numerous cities, and Roman garrisons were massacred in several places. But the Jews were not united, and in Jerusalem armed bands of Jews fought with each other for mastery. Vespasian was chosen to command the Roman army of some 60,000 to deal with the insurrection. He had subjugated most of Palestine by the time he was elevated to the imperial chair in <span>AD<\/span> 69 (after the death of Nero), and he left his son Titus in charge of completing the operations. In August of <span>AD<\/span> 70 the walls of Jerusalem were breached, many of the people butchered, and the city and the temple leveled. Masada held out until <span>AD<\/span> 73. Palestine had been flattened by Roman might. Loss of life and property had been incalculable and indescribable.<\/p>\n<p>On two more occasions the Jews were destined to fight disastrously against the Romans. Under Trajan’s rule a rebellion of Jews broke out in Cyrenaica in <span>AD<\/span> 115 and spread rapidly to Cyprus, Egypt, Palestine, and Mesopotamia. In the beginning it was an outgrowth of agitation between the Jews and their Hellenistic neighbors, but it developed into a challenge to Roman authority. This was particularly true after the successes of Parthia on Rome’s eastern frontier when there seemed to be some hope of success in throwing off the Roman yoke. Wherever Jews got the upper hand, they perpetrated massacres, and the non-Semitic population retaliated in kind. Trajan ruthlessly suppressed the rebels and restored order everywhere except Egypt; his successor, Hadrian, was left to accomplish that.<\/p>\n<p>But Hadrian faced a new rebellion of his own, brought on by his law forbidding circumcision (which he considered to be inhumane) and his decision in <span>AD<\/span> 130 to rebuild Jerusalem as Aelia Capitolina and erect a temple to Jupiter on the site of the temple of Yahweh. The latter would not only profane the temple site but also would preclude any rebuilding of the Jewish temple.<\/p>\n<p>Leader of this second Jewish revolt was Simeon, prince of Israel, called Bar-Kochba (“Son of the Star”). Both sides fought with such great ferocity for over three years (<span>AD<\/span> 132–135) that the population of Judea was almost exterminated. Jerusalem was rebuilt as a Roman colony, and Jews were forbidden to enter on pain of death. Even as late as the fourth century they were permitted to enter only once a year, on the anniversary of the destruction of the temple by Nebuchadnezzar. After the Bar-Kochba revolt, Judaism retreated increasingly within the citadel of the written and oral law, thus separating itself from the Gentiles.<\/p>\n<p><em>See also<\/em> Abraham; Chronology of the Bible (Old Testament); Conquest and Allotment of the Land; David; Diaspora of the Jews; Exodus, The; First Jewish Revolt; Jew; Judaism; Moses; Patriarchs, Period of the; Saul #2; Solomon; Postexilic Period; Wilderness Wanderings.<\/p>","content_en":"<h3>ISRAEL, History of<\/h3>\n<p>An account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world.<\/p>\n<p>Preview<\/p>\n<p>• Patriarchal Age<\/p>\n<p>• Sojourn in Egypt<\/p>\n<p>• The Exodus<\/p>\n<p>• Wilderness Wanderings<\/p>\n<p>• The Conquest<\/p>\n<p>• The Judges<\/p>\n<p>• The United Monarchy<\/p>\n<p>• The Divided Kingdom<\/p>\n<p>• The Restoration<\/p>\n<p>• The Intertestamental Period<\/p>\n<p>• The Roman Period<\/p>\n<p class=\"h2\" id=\"PatriarchalAge\">Patriarchal Age<\/p>\n<p>The story of Israel begins with Abraham, whom God called first at Ur, and perhaps later at Haran (Acts 7:2-4), to leave Mesopotamia and go into a land to which God would direct the way. In calling Abraham, God made with him a covenant (Gn 12:1-3) that promised him a land, special divine favor (“I will bless those who bless you, and the one who curses you I will curse,” <span>nasb<\/span>), and the privilege of being a channel of blessing to the entire world (“In you all the families of the earth shall be blessed,” <span>nasb<\/span>). In Genesis 12:4-8 God confirmed this unconditional covenant, promising Abraham this new land forever, along with innumerable descendants. Subsequently, in Genesis 15:1-21, God again confirmed the covenant but added the significant prediction that the guarantee of holding Canaan in perpetuity did not mean occupation of the land in every generation. God also spelled out the limits of the Promised Land (from the river of Egypt to the Euphrates, some 500 to 600 miles or 804 to 965 kilometers in extent). A final confirmation of the covenant to Abraham appears in Genesis 17:6-8. It guaranteed the land of Canaan to Abraham’s posterity and added that kings (an anticipation of the Davidic dynasty) would arise in his line. The covenant was confirmed to Abraham’s son Isaac (Gn 26:3-5) and his grandson Jacob (ch 28).<\/p>\n<p>This period is known as the patriarchal age in Hebrew history. The patriarchs were Abraham, Isaac, and Jacob. They were called patriarchs because they were fathers, not only to their immediate families, but also to the extended family of Hebrews, over which they exercised a fatherly control. They served as political, legal, and spiritual heads of their migratory community, looking after their interests and leading them in worship. Periodically they built altars on which they offered sacrifices. That the patriarchal community was very large can be seen from Genesis 14:14, which says that Abraham had 318 armed men in his camp. If one assumes that most of the men were married and had one or more children each, the total extended family may have numbered in excess of 1,000.<\/p>\n<p>Additional developments in the life of Abraham and Jacob were particularly important for world history. Abraham, frustrated at not having an heir, accepted Sarah’s suggestion to obtain an heir by the slave girl Hagar. (This was also the custom of the land.) The son born was named Ishmael, progenitor of the Arabs. Thus Abraham is revered by Arabs and Muslims as well as by Jews and Christians. He is the father of the Jews through his son Isaac, child of promise. He holds a special place in Christianity as an example of Christ, through whom all Christians obtain their salvation.<\/p>\n<p>Jacob, a scheming scoundrel in his earlier years, wound up in exile in northern Mesopotamia for 20 years in the home of his uncle Laban. There he married Leah and Rachel and fathered the sons who became the progenitors of the 12 tribes of Israel. On his return to Palestine he met God along the banks of the Jabbok River (Gn 32), and God changed his name to Israel (“a prince of God,” <span>kjv<\/span> mg).<\/p>\n<p>The patriarchal period in Canaan lasted for 215 years. One estimate places Abraham’s entry into Canaan at about 2085 <span>BC<\/span>, when he was 75 years of age. Jacob and his sons migrated to Egypt to escape a severe famine in Canaan in about 1870 <span>BC<\/span>. During much of the patriarchal period, Palestine experienced a decline in population and was occupied largely by nomadic or seminomadic tribes. It was relatively easy for the Hebrews to enter such a situation. After 1900 Palestine began to enjoy more settled conditions. Shortly thereafter, the Hebrews made the trek into Egypt.<\/p>\n<p class=\"h2\" id=\"SojourninEgypt\">Sojourn in Egypt<\/p>\n<p>If Jacob and his sons entered Egypt about 1870 <span>BC<\/span>, it was the period of the Middle Kingdom. And by that time other migrants from Asia were coming in increasing numbers. The Hebrews settled in Goshen, in the eastern delta region, under the protecting care of Joseph, who held a position at the Egyptian court roughly equivalent to that of prime minister. As more and more Asiatic Hyksos came into Egypt, they began to take over the country—northern Egypt at least. During this same time the Hebrews became increasingly numerous. Some who hold to a different chronology believe the Hebrews were welcomed into Egypt during the days of Hyksos domination (after 1750 <span>BC<\/span>). At any rate, by about 1580 <span>BC<\/span> native Egyptian princes regained control of the country and expelled many of the Asiatics.<\/p>\n<p>In process of time there arose a king over Egypt who “knew not Joseph” (Ex 1:8, <span>kjv<\/span>). Very possibly this meant that a native Egyptian dynasty had arisen in Egypt and they were apprehensive over the fact that the growing numbers and wealth of the Hebrews might jeopardize their own supremacy. But Egyptian measures to subjugate the Hebrews and reduce their birthrate had a reverse effect (Ex 1:12). Finally, the Egyptians ordered the killing of all male Hebrew infants at birth. Among those who disobeyed were the parents of Moses, who set him afloat in a waterproof basket made of reeds. Found by a daughter of Pharaoh, he was brought up in the Egyptian court, was given a first-class education, and became a high official of the realm.<\/p>\n<p>At the age of 40, Moses identified himself with his own people. He killed an Egyptian in defense of a fellow Hebrew, and immediately fled to the land of Midian in the northeastern part of the Sinai Peninsula. He married and lived there for 40 years, becoming thoroughly familiar with the geography and the ways of the wilderness through which he would later lead the Hebrews. The Egyptians continued to oppress the Hebrew people severely until they cried urgently to God for deliverance. In response, God confronted Moses in the famous burning bush experience and called on him to return to Egypt and lead the people back into the land of Canaan (Ex 3–4). He was to have the help of his brother, Aaron.<\/p>\n<p class=\"h2\" id=\"TheExodus\">The Exodus<\/p>\n<p>Understandably the pharaoh of Egypt was reluctant to permit the Hebrews to leave permanently. The value of this great labor force was incalculable. But finally, after suffering a series of ten plagues, lasting perhaps a year, the Egyptians were persuaded to let the Hebrews go (Ex 7–12).<\/p>\n<p>The plagues had a theological as well as a practical purpose. They discredited the gods of Egypt and exalted the most high God of heaven (Ex 12:12). The plagues clearly discredited specific gods of Egypt (e.g., the Nile was worshiped as Hapi, plague one; the frog, worshiped as Heqt, plague two; the bull, worshiped as Ptah, plague five; the sun, worshiped as Amon-Re\/Aton, plague nine). Taken together, they struck a direct blow at the Egyptian pantheon.<\/p>\n<p>Just before the last plague, which was the night in which the death angel invaded the homes of the Egyptians, the Israelites made the Passover sacrifice according to divine instructions. This involved killing a lamb for each household (unless the household was too small; in that event, households could combine). Anyone who was careless about applying the blood to the doorpost or who rejected this divine provision came under the judgment of God. After the death of the firstborn throughout the land, the Egyptians begged the Hebrews to leave. Their company numbered 600,000 men over 20 years of age, plus women and children, for a total of over 2,500,000. In addition they took their flocks and herds and personal belongings.<\/p>\n<p>The date they left Egypt is a matter of continuing debate. Traditionally a date of about 1446 <span>BC<\/span> is given for the exodus (cf. 1 Kgs 6:1, which places the exodus 480 years before construction of the temple started in 966 <span>BC<\/span>) and 1406 <span>BC<\/span> for the Conquest under Joshua, and there do not seem to be any compelling arguments for rejecting that position. But a great many scholars prefer 1275 <span>BC<\/span> for a variety of reasons.<\/p>\n<p>The early date of the exodus would place the later years of the wilderness wanderings and the subsequent conquest of Palestine during the reigns of Amenhotep III and IV (1412–1366), a time when the pharaohs allowed Egyptian control of Palestine to disintegrate. When the Egyptians did reassert their power, about 1300, they restricted their movements largely to the coastal area, and thus did not come in contact with the Hebrews who were living in the hill country of Judea, Samaria, and Galilee.<\/p>\n<p class=\"h2\" id=\"WildernessWanderings\">Wilderness Wanderings<\/p>\n<p>The wilderness wanderings were an important interlude in the history of Israel. During those years, significant and basic institutions came into existence at God’s command. At Sinai, Moses delivered to Israel the law, the pattern of the tabernacle (which later became the model for the temple) and orders for its operation, as well as detailed instructions for the priesthood and sacrificial system of worship.<\/p>\n<p>The period of the wanderings was truly a remarkable time. The presence of God was evidenced by a pillar of cloud that hovered over the people by day and a pillar of fire by night. God provided food in the form of manna, periodically provided water by miraculous means, and made sure that clothes did not wear out. In spite of all that, the people murmured and complained continually.<\/p>\n<p>At Sinai, God gave the law (Ex 19:2–24:18), and the people promptly made a commitment to keep it (24:3). Then God gave the pattern for the tabernacle and its furniture (chs 25–27, 30–31, 35–40) and established the priesthood (chs 28–29). While Moses was on the mountain receiving God’s revelation, the people grew restless and clamored for gods they could see. Even Aaron was carried away with the idolatrous wave and supervised the casting of a golden calf and building of an altar before it. The fact that they turned to Egyptian cattle worship so readily indicates that paganism must have made deep inroads among them while in captivity (chs 32–34). Moses’ intercessory response to God’s announcement that he would destroy Israel because of her idolatry led to a divine determination to execute judgment on only the worst offenders (32:9-14).<\/p>\n<p>Subsequently, God revealed the legal and priestly order (Lv 1:1–27:34). Among the divinely appointed institutions described or alluded to in Leviticus are several special days or feasts, including the Sabbath, Passover, Feast of Unleavened Bread, Firstfruits, Pentecost or Feast of Weeks, Feast of Trumpets, Day of Atonement, Feast of Tabernacles, the Year of Sabbath, and the Year of Jubilee.<\/p>\n<p>After camping at Sinai for about a year, the Israelites got their orders to go forward (Nm 10:11-12). Miriam (Moses’ sister) and Aaron criticized Moses’ leadership and suffered divine punishment as a consequence (ch 12). When the people arrived at Kadesh-barnea, the gate to southern Palestine, they were frightened by the report of most of the spies who had been reconnoitering in Canaan and decided that they should not advance into Canaan. They called for a new leader to bring them back to Egypt. God declared that the entire generation would wander in the wilderness until the adults had died. Only Joshua and Caleb (the two spies in favor of invading immediately) would enter the Promised Land (14:26-30). Near the end of the period of wandering, Moses also lost the privilege of entering the land by an act of disobedience.<\/p>\n<p class=\"h2\" id=\"TheConquest\">The Conquest<\/p>\n<p>The latter part of the book of Numbers describes how Moses led the Israelites to victory over the peoples living east of the Jordan River. Reuben, Gad, and the half-tribe of Manasseh requested permission to settle there and reluctantly were allowed to do so on the condition that they would join the rest of the Israelites in conquering Canaan before settling down. Prior to victories in Transjordan, a new census of adult males was taken in order to determine the military capabilities of Israel and to provide a basis for equitable division of the land they were about to enter. The number of males above 20 years of age was 601,730 (Nm 26:51). The book of Deuteronomy consists primarily of a series of speeches delivered by Moses in a covenant renewal ceremony on the plains of Moab just before his death and the appointment of Joshua as leader.<\/p>\n<p>Joshua lost no time in moving forward. Spies sent across the Jordan to Jericho to reconnoiter reported a situation quite different from what the Hebrews had experienced at Kadesh-barnea a generation earlier. Now the people of Canaan were terrified because they had heard of the numerical strength and victories of the Hebrews. Apparently the day after the spies returned, Joshua moved the people to the edge of the Jordan and prepared to cross over. The waters parted for them here as the Red Sea had parted earlier.<\/p>\n<p>The narrative of conquest that appears in the book of Joshua is not a detailed battle account. It describes a thrust into the middle of Palestine around Jericho and Ai, a southerly drive to defeat the Amorite league, and a northern campaign against Hazor and other towns. The history of Joshua is extremely telescoped, for Joshua’s major military action must have required about six years. Joshua’s friend Caleb was 79 when the Conquest began and 85 after the last great battle with Jabin, king of Hazor (Jos 14:7-10).<\/p>\n<p>When the war was over, major strongholds (e.g., Jerusalem) still remained in enemy hands, but the land west of the Jordan was allocated to the nine and a half Hebrew tribes. The task of reducing enemy towns was left to the individual tribes in whose land they were located. The Joshua account was not so much a narrative of Israelite battle prowess as of God’s faithfulness and intervention on behalf of his people. For example, at Jericho they did not attack but merely followed divine orders and watched the defenses collapse; at Gibeon hailstones killed more Amorites than Israelite soldiers did (Jos 10:7-11).<\/p>\n<p class=\"h2\" id=\"TheJudges\">The Judges<\/p>\n<p>Joshua died some 30 years after he had led the Hebrews into Canaan, and he was followed by a series of divinely appointed leaders who ruled sometimes over the whole of Israel as a loose confederacy and sometimes over one or more tribes. They were judges, civil functionaries, and military leaders all at the same time.<\/p>\n<p>The book of Judges pictures a series of recurring cycles: apostasy from God, punishment in the form of oppression by neighboring tribes, cries to God for relief, release from bondage under the leadership of a judge, and a period of rest from oppression.<\/p>\n<p>Establishment of the chronology of the judges is one of the thorniest problems of Scripture. Adding up all years of oppression and rest mentioned in the book gives a total of 410. The book of Acts gives a total of 450 years from the days of Joshua to Samuel (Acts 13:19). The difference in Acts may be accounted for by the addition of 40 years of Eli’s ministry (1 Sm 4:18). Allowing 410 years for the period of the judges, about 30 for the Conquest to the judges, and 40 for the wilderness wanderings, means 480 years from 1050 <span>BC<\/span>, the date for Saul’s kingship, and would give a date of about 1530 for the exodus. This is about 100 years more than even the early date for the exodus. The most probable explanation is that there is some overlap in oppressions and judgeships. For instance, the activities of Jephthah were centered on the eastern frontier, those of Samson in the Philistine plain to the southwest, and those of Deborah and Barak in the north.<\/p>\n<p class=\"h2\" id=\"TheUnitedMonarchy\">The United Monarchy<\/p>\n<p>Because of the weakness of Israel resulting from political disunity and the ineptness and corruption of both Eli’s and Samuel’s sons, the people of Israel called for a king to rule over them. This demand was in reality a rejection of the divine plan of theocracy—the rule of God. God granted the Hebrews’ wish but warned them of the disadvantages of monarchy (1 Sm 8:9-21). The concept of kingship was not new to Israel. It had been hinted at in Genesis 49:10 and Numbers 24:17, and Moses had made some very clear statements about it in Deuteronomy 17:14-20.<\/p>\n<p>The first stage of Hebrew monarchy is commonly called the united monarchy because all Israel was ruled by a single king. This period lasted for 120 years—encompassing the 40-year reigns of Saul (Acts 13:21), David (2 Sm 5:5), and Solomon (1 Kgs 11:42).<\/p>\n<p>The people asked for a king, and God granted them one, but not one like those of the surrounding nations. The Hebrew king was to be a man who followed God’s dictates in his public and private life, who did not intrude into the affairs of the priesthood, and who did not fall into idolatry, but exerted all his influence to keep the people faithful to God. If he failed in any of these respects, he ran the risk of being deposed by God, of having his line brought to an end, or even of having the people fall into captivity to a foreign power. All this must be kept in mind when evaluating the reigns of Saul, David, Solomon, and the kings of the divided monarchy.<\/p>\n<p>Saul began well. He won a great victory over the Ammonites at Jabesh-gilead and showed considerable wisdom in administrative matters. But after about two years he intruded into the priest’s office to offer sacrifice, bringing the divine prediction that his kingdom would be taken from him (1 Sm 13:8-14). He would go on to enjoy great military victory and ability as a ruler until about the middle of his reign.<\/p>\n<p>After Saul’s disobedience to God’s command to totally destroy the Amalekites, the Lord repudiated Saul and instructed Samuel to anoint David privately as future king of Israel. David’s rise to prominence was spurred by his victory over Goliath and the accompanying defeat of the Philistines. Saul later made David commander of the army, and the young man soon earned a reputation greater than that of the king himself. Saul, who had become increasingly mentally disturbed after his relationship with God was broken, began to make attempts on David’s life, and for the last years of Saul’s reign David lived as a fugitive. Meanwhile, the Philistines got completely out of control and finally killed Saul and most of his sons in the great battle of Mt Gilboa, which gave the Philistines control over much of Palestine west of the Jordan (1 Sm 31:1-7).<\/p>\n<p>Soon David became king in Judah with his capital in Hebron. A son of Saul, Ishbosheth, established himself at Mahanaim, east of the Jordan. For seven years the two tiny kingdoms existed side by side (2 Sm 2:2-11). But after the Israelite king and his army commander were assassinated, David became ruler of a united Hebrew kingdom.<\/p>\n<p>Not long after the beginning of his reign (1010–970 <span>BC<\/span>) David completely defeated and subjugated the Philistines. Soon thereafter he captured Jerusalem, making it the capital of the united kingdom. During succeeding years, David built up an empire (2 Sm 8:10; 1 Chr 18–19), conquering Moab, Edom, Damascus, Zobah, and Ammon, so he controlled territory from the Gulf of Aqaba (a branch of the Red Sea) and the Sinai in the south almost to the Euphrates in the north. Moreover, he established good relations, if not an alliance, with Tyre. The establishment of David’s empire was possible because of a power vacuum in the Middle East. The Egyptians, Mycenaeans, Hittites, and Assyrians were either decadent or removed from the stage of history. The Phoenicians, a peaceful commercial people, were also free to expand their trade, and they were happy to sell cedar to David for his palace and the temple.<\/p>\n<p>Without doubt, David was Israel’s greatest king. Jerusalem came to be known as the city of David. When the king wanted to build the temple as God’s house, God replied that his son should do it instead. But God would in a very real sense build David’s house; he made a covenant with David, promising him that his house (dynasty, kingdom, throne) would be established forever (2 Sm 7). Christ, the infinite One who came from the line of David, alone was capable of fulfilling this divine promise (see Lk 1:31-33; Acts 2:29-36; 13:32-39; 15:14-17).<\/p>\n<p>Like other Oriental monarchs, David fell into the practice of keeping a harem. Scripture names 8 wives and 21 children and refers to other wives and concubines. Such a situation opened the door to family rivalries and questions about succession to the throne. Two sons, Absalom and Adonijah, made a try for the throne, but both efforts were squelched. Solomon, son of David’s favorite wife, Bathsheba, became the next king.<\/p>\n<p>Solomon (970–930 <span>BC<\/span>) was a man of peace and a builder of palaces, cities, fortifications, and the temple. He fortified cities all over his realm and outfitted cities for his chariot corps and cavalry units. With the help of the Phoenicians, he built a seaport and kept a fleet at Ezion-geber, near modern Eilat on the Gulf of Aqaba. He greatly enlarged Jerusalem by enclosing the temple area to the north of David’s city and the southwestern hill now known as Zion. His best-known project was the temple, which took seven years to build. Twice the size of the tabernacle, it was built on the same basic plan; it measured 90 feet (27.4 meters) long and 30 feet (9.1 meters) wide and had magnificent appointments. But he also constructed a palace complex that took 13 years to complete. This included an armory, a throne room, the king’s private residence, and a house for the daughter of pharaoh.<\/p>\n<p>Apparently much influenced by the spiritual testimony of David and desiring God’s blessing on his rule, Solomon made a great sacrifice to God at Gibeon near the beginning of his reign. God met him there and offered to grant whatever he might request. Solomon asked for understanding and wisdom to govern God’s people (1 Kgs 3:9). His God-given wisdom is apparent in many administrative decisions and official policies and building plans.<\/p>\n<p>Unfortunately, Solomon did not show such wisdom in maintaining a harem of 700 wives and 300 concubines or in excessive expenditures that left the state in serious financial straits. He even erected places of worship for his foreign wives, thus subsidizing their idolatries and incurring the wrath of God. In fact, foreign wives and their idolatry proved to be his downfall; before Solomon died, God informed him that for this reason he would divide the kingdom at his death and give most of it to someone other than Solomon’s son. But for David’s sake, God would keep Judah and Jerusalem in the hands of the Davidic line (1 Kgs 11:9-13).<\/p>\n<p class=\"h2\" id=\"TheDividedKingdom\">The Divided Kingdom<\/p>\n<p>After the death of Solomon, the Near East was destined to become a very different place. Israel was no longer in a power vacuum. The Assyrian Empire rose in Mesopotamia, to be followed by the Neo-Babylonian and the Medo-Persian Empires in turn. Egypt was temporarily powerful in the south, but it would later come under control of Assyria and Medo-Persia. These empires exerted great pressure on Israel and dominated one or both of the two Hebrew kingdoms.<\/p>\n\n<p>When Solomon died, his son Rehoboam took the throne and was forced to deal with a rising tide of resentment over the high taxes and economic stagnation of Solomon’s last years. When Rehoboam refused to give relief, all the northern tribes broke away and formed the northern kingdom, Israel, under the leadership of Jeroboam. The southern kingdom, Judah, was left with only the territory of Judah and Benjamin. A total of 20 kings ruled in each of the separate kingdoms. While the north had several dynasties and the reigns of kings were generally short, in the south the dynasty of David continued to rule and the reigns were longer.<\/p>\n<h5>The Northern Kingdom<\/h5>\n<p>The northern kingdom lasted from the division in 930 <span>BC<\/span> until its conquest by Assyria in 722. Jeroboam, fearing that he would lose the loyalty of the people if they continued to go to Jerusalem to worship, set up a new religion of his own. Instituting calf worship, he built shrines at Dan in the north and Bethel in the south. This idolatry drew the condemnation of God and fulfilled the prediction that Jeroboam’s line would be wiped out. All his successors are said to have followed in his idolatrous steps. Israel found itself at war during much of its history—with Judah, Syria, or Assyria. Jeroboam established his capital first at Shechem and later at Tirzah.<\/p>\n<p>Four other kings of the north require special comment: Omri, Ahab, Jehu, and Jeroboam II. Omri (885–874 <span>BC<\/span>) must have been an impressive ruler. Generations later, Assyrians still spoke of Israel as the land of Omri. After he had established himself on the throne, he located the permanent capital of the kingdom at Samaria and began the palace complex there. Early in his reign he was successful in conquering Moab, and later he reestablished the good relations with Tyre that existed in the days of David and Solomon. Apparently he established a full alliance and cemented it with the marriage of his son Ahab to Jezebel, a princess of Tyre.<\/p>\n<p>Ahab (874–853 <span>BC<\/span>) was one of the most significant of Israel’s kings. He and his wife, Jezebel, promoted the vile idolatry of Baal worship with its religious prostitution, arousing the powerful opposition of the prophet Elijah. Ahab was a formidable military man, defeating the Syrians in major campaigns and participating in a coalition that fought the Assyrians to a virtual standstill. He also built extensively at Samaria, Hazor, Megiddo, and other towns, as excavations show.<\/p>\n<p>Jehu (841–814 <span>BC<\/span>) was God’s agent for punishing the house of Omri and destroying Baal worship in Israel. He did eradicate Baal worship and liquidated literally scores of relatives and court officials of Ahab. But he was so ruthless that he killed off the people who knew how to run the government; subsequently, it did not work well. Jehu also was forced to become a vassal to Assyria.<\/p>\n<p>Jeroboam II ruled during most of the first half of the eighth century (793–753 <span>BC<\/span>) and brought the kingdom to its greatest extent and prosperity. He, with his contemporary Uzziah in the south, ruled most of the land David had once controlled. This was possible because the Assyrians were in a period of decline during most of the first half of the century.<\/p>\n<p>Prophets who were active during the history of the northern kingdom include the nonwriting prophets Elijah and Elisha and the writing prophets Jonah, Amos, and Hosea.<\/p>\n<h5>The Southern Kingdom<\/h5>\n<p>The history of the southern kingdom of Judah was quite different from that of the northern kingdom. The temple was there and so were large numbers of Levites, many of whom came south after the division of the kingdom to protest the idolatry of the north. In addition to this spiritual strength, there was greater political stability and unity, promoted by the fact that only two tribes—Judah and Benjamin—shared power, and all the kings were of the Davidic dynasty. Moreover, eight of the kings were good monarchs. There were also periodic religious revivals. God granted the southern kingdom about 100 more years of existence than the north. But Judah, too, fell into idolatry and went into captivity for her sins.<\/p>\n<p>Rehoboam, the first king in the south, is especially remembered because he refused to listen to wise counsel about fiscal matters and perpetrated the division of the kingdom. He is also remembered for his religious policies. After a good beginning, he allowed apostasy to get out of control and brought the judgment of God in the form of an invasion in his fifth year (926 <span>BC<\/span>) by Shishak I of Egypt, resulting in extensive plunder and payment of tribute. Thereafter, he launched an extensive program to fortify the realm. Shishak’s invasion did have the effect of producing a partial and temporary spiritual reform, but the general trend of Rehoboam’s reign was downward.<\/p>\n<p>Conditions during the reign of his son, Abijam, were worse, but Asa (910–869 <span>BC<\/span>) initiated a religious reform that was effective for most of his reign. When threatened by the northern kingdom during his latter years, however, Asa turned to Syria for help instead of to God, and he seems to have defied the prophets of God to his dying day.<\/p>\n<p>Asa’s son Jehoshaphat (872–848 <span>BC<\/span>) was apparently influenced by his father’s early religious devotion, and his reign was characterized by faithfulness, winning the favor of God. However, he seems to have made a full alliance with Ahab of Israel, which resulted in the marriage of his son Jehoram to Ahab’s daughter Athaliah. This alliance involved Jehoshaphat in almost ruinous joint ventures with Ahab, and later with two of his sons when they became kings of Israel. It also opened the door for the introduction of Baal worship into Judah when Jehoram came to the throne in the southern kingdom. For his sin Jehoram (853–841 <span>BC<\/span>) suffered internal revolt, invasion, and death from a horrible disease.<\/p>\n<p>After his death, his last remaining son, Ahaziah, ruled less than a year, following the wicked ways of his father. When Ahaziah died in battle, the queen mother, Athaliah, decided to seize the throne for herself and to secure her power by killing off all those in line to the throne. But she missed Ahaziah’s infant son Joash, who was kept hidden in the temple for six years.<\/p>\n<p>When Joash was seven, Jehoiada the high priest arranged his coronation and also the execution of the murderous and idolatrous Athaliah. During his early years when Joash was influenced by good counsel, he did well. But after the middle of his reign (835–796 <span>BC<\/span>), he began to listen to the princes who wanted to restore idolatry, and conditions deteriorated. Military reversals brought on economic decline and ultimately the king’s assassination.<\/p>\n<p>His son Amaziah (796–767 <span>BC<\/span>) started well with victory over Edom and faithfulness to God. But he, too, fell into idolatry and was totally defeated by the northern kingdom, being held prisoner there. At that point his son Uzziah took over (c. 792 <span>BC<\/span>) and began a long and generally successful reign. During the several decades that followed, Assyria was in decline, and Uzziah and his contemporary in the north, Jeroboam II, were able to expand Hebrew holdings so that between them they controlled most of the territory Solomon had ruled.<\/p>\n<p>Uzziah (792–740 <span>BC<\/span>) was able to restore the power of Judah rather quickly after his father’s defeat by Israel. Then he subjugated the Philistines in the southwest and the Ammonites across the Jordan; he strengthened his hold on the Edomites. All during his reign economic conditions improved. But at the height of his power Uzziah foolishly violated the high priest’s prerogatives and offered sacrifice in the temple. For this he was smitten with leprosy; his son Jotham was co-regent during the years 750–740 <span>BC<\/span>, going on to rule alone for about five more years. Meanwhile, Assyrian power became resurgent.<\/p>\n<p>By and large, Jotham merely carried on the policies of Uzziah. But the administration of his son Ahaz (735–715 <span>BC<\/span>) was very much affected by the Assyrian threat. Israel and Syria wanted him to join in war against Assyria, but he refused, being pro-Assyrian in sympathy. When Israel and Syria invaded Judah, King Ahaz sent tribute to Assyria and became her vassal in return for protection. This rash course of action was vainly opposed by Isaiah, who was prophet at court (c. 740–700 <span>BC<\/span>). Contemporaneously, the prophet Micah ministered to the common people of Judah. The pro-Assyrian policy of Ahaz was accompanied by a renewed sympathy for idolatry, and this brought the judgment of God in the form of invasion by Edomites and Philistines and trouble with Assyria. In fact, during this period, Assyria had annexed the northern kingdom (722 <span>BC<\/span>) and removed many of her people into captivity.<\/p>\n<p>The next king of Judah, Hezekiah (715–686 <span>BC<\/span>), was greatly sobered by the fall of Israel because of her sins, and he determined to launch a reform in his realm. He was anti-Assyrian too, but he did not dare to discontinue tribute payments and strike for independence until after Sennacherib came to the throne in Nineveh in 705 <span>BC<\/span>. At first Sennacherib was too preoccupied to attend to Judah, but finally in 701 he invaded. Despite tremendous initial success, he was stopped by a divinely sent plague (Is 36–39). Isaiah stood by the king to reassure and sustain him during this emergency.<\/p>\n<p>Hezekiah’s son Manasseh (697–642 <span>BC<\/span>) ruled longer than any other king of Israel or Judah. Unfortunately, he turned his back on his father’s example and caused the people to fall into gross idolatry (2 Kgs 21:9). Carried away captive by the Assyrians late in his reign, he repented of his evil and God restored him to his throne; thereafter, he led some reforms. But the land was too steeped in iniquity to be rescued. His son Amon (642–640 <span>BC<\/span>) reverted to the idolatry he knew in his youth.<\/p>\n<p>The situation was different with Josiah (640–609 <span>BC<\/span>), however. Throughout his reign he dedicated himself to reform. He sought to root out idolatry and to restore the temple and its worship. In 622 <span>BC<\/span> the Book of the Law was found during repair of the temple, and its demands—which had been forgotten—made a great impression on king and people alike. It is certain that Jeremiah and Zephaniah ministered during Josiah’s reign, as did Nahum and Habakkuk (in all probability).<\/p>\n<p>International conditions were now changing rapidly. Assyria was declining, and Nineveh fell to Babylon and the Medes in 612 <span>BC<\/span>. Three years later Pharaoh Neco of Egypt marched north to aid his Assyrian ally. When Josiah tried to stop him, he was killed in battle.<\/p>\n<p>From this point everything was downhill for Judah. None of the rest of the kings was devout, and political power and economic health rapidly declined. The people put one of Josiah’s sons, Jehoahaz, on the throne. He lasted three months. Pharaoh Neco replaced him with Jehoiakim (609–598 <span>BC<\/span>), another son of Josiah. In 605 Nebuchadnezzar of Babylon defeated Neco, invaded Judah, and took tribute and hostages from Jehoiakim, including Daniel and his friends (Dn 1:1). Jehoiakim revolted in 600 <span>BC<\/span>, but Nebuchadnezzar did not come to deal with him personally until 597 <span>BC<\/span>. He died before the Babylonians arrived, and his son Jehoiachin came to the throne in 598 <span>BC<\/span> to rule for only three months before the Babylonians carried him away into exile. Ezekiel was among the many captives taken on that occasion.<\/p>\n<p>The Babylonians then put Zedekiah, youngest son of Josiah, on the throne in 597 <span>BC<\/span>. When he rebelled, Nebuchadnezzar laid siege to Jerusalem and took the city (587 <span>BC<\/span>), destroying it and the temple and carrying off large numbers of people. The judgment of God had finally fallen on the Jews for their idolatrous ways.<\/p>\n<p class=\"h2\" id=\"TheRestoration\">The Restoration<\/p>\n<p>In judgment God remembered mercy. This is evident in individual lives, when faithful ones like Daniel, Esther, or Nehemiah rose to a position of importance in political life, or as numerous other persons became prosperous in the foreign environment. It is evident on the community level as God moved to protect Hebrew enclaves scattered abroad and to restore an organized society in Palestine.<\/p>\n<p>Among the exiles, Judaism as a way of life separated from its own political system or cultic center and began to emerge. Jews finally turned their backs on idolatry. And without a temple, priesthood, king, or land, they turned to the divine Scriptures as their rallying point and the foundation of their community. During this period they developed the synagogue as a place for fellowship, prayer, and study.<\/p>\n<p>God’s restoration of an organized community to Palestine involved particularly the fortunes of his “anointed” Cyrus (Is 44:28; 45:1). Cyrus was a Persian prince who in 559 <span>BC<\/span> revolted against the dominant dynasty controlling the Median Empire. After consolidating his hold on the throne, he proceeded to conquer Asia Minor and the Chaldean or Neo-Babylonian Empire. As a humane man and a wise administrator, he permitted the captive peoples to return to their homes and rebuild their communities. Cyrus’s decree to the Jews appears in Ezra 1 and dates probably to 538 <span>BC<\/span>. A total of almost 50,000 went back to Judah as a result of this edict (Ezr 2:64-65).<\/p>\n<p>Under the stresses and strains of reestablishment, the people built their houses but got no further than laying the foundation of a new temple. Finally, the prophets Haggai and Zechariah stirred the people to build the house of God (Ezr 5:1). They began in the second year of Darius I, the Great (520 <span>BC<\/span>; Hg 1:1; Zec 1:1), and completed the work in his sixth year (515 <span>BC<\/span>; Ezr 6:15).<\/p>\n<p>During the reign of Darius’s son Xerxes (486–465 <span>BC<\/span>), a plot was hatched to exterminate all the Jews in the Persian Empire, which at that time controlled the lands where Jews lived. Fortunately, Xerxes (Ahasuerus in the book of Esther), in his third year (483 <span>BC<\/span>; Est 1:3), went searching for a new queen and chose Esther, who managed to preserve her people.<\/p>\n<p>Xerxes’ son Artaxerxes I (465–424 <span>BC<\/span>) also figured significantly in Jewish history. In his seventh year (458 <span>BC<\/span>; Ezr 7:7), under the leadership of Ezra, a second contingent of Jews returned to Jerusalem. And in Artaxerxes’ 20th year (445 <span>BC<\/span>; Neh 2:1), Nehemiah went to Jerusalem to supervise the rebuilding of the walls of the city. Malachi probably wrote his prophecy to the Jews in Jerusalem during the latter part of Artaxerxes’ reign.<\/p>\n<p>After the fall of Samaria and the captivity of Judah, the Hebrews remaining in the land intermarried with various pagan groups in the area. Their offspring became the Samaritans, a religious and racial admixture. These people had moved into the vacuum left by the destruction of Judah, and naturally they looked with disfavor on an intrusion of Babylonian Jews into an area they had come to call their own. They did all they could to frustrate the efforts of Nehemiah to rebuild the walls. It took all the courage, tact, energy, and persuasiveness Ezra and Nehemiah could muster to prevent the returning Jews from intermarrying with racially mixed people of the land. Such intermarriage would have meant the ultimate absorption and destruction of the Jewish people.<\/p>\n<p>A Samaritan temple was later built on Mt Gerizim (probably during the fifth century <span>BC<\/span>), and it became the center of the Samaritan worship. The hostility between Samaritans and Jews continued on into the NT period (Jn 4) and exists to the present.<\/p>\n<p class=\"h2\" id=\"TheIntertestamentalPeriod\">The Intertestamental Period<\/p>\n<p>Alexander the Great conquered the Persian Empire with lightning speed. When the people of Jerusalem threw open their gates in 332 <span>BC<\/span> and capitulated without a fight, Alexander treated them well. After his death in 323 <span>BC<\/span>, Palestine passed back and forth among his successors until Ptolemy I of Egypt managed to establish control in 301 <span>BC<\/span>. Thereafter the area remained in Egyptian hands until 198 <span>BC<\/span>. The Ptolemies were tolerant and granted the Jews considerable autonomy, allowing them to develop their unique culture undisturbed as long as they paid their taxes and remained submissive. Many Jews settled in Alexandria and gradually forgot their Hebrew in the Hellenistic environment. As a result, a translation of the OT into Greek (the Septuagint) was produced there. While the Ptolemies did not force Hellenism on the Jews of either Alexandria or Palestine, many were influenced by Hellenistic ideas.<\/p>\n<p>When Ptolemy V came to the throne as a minor in 203 <span>BC<\/span>, Antiochus III of Syria took advantage of the weakened Egypt and conquered Palestine (198 <span>BC<\/span>). Apparently the Jews hoped to gain something from the change and welcomed the Syrians. But their hope was ill-founded. Antiochus III suffered disastrous defeat at the hands of Rome at Magnesia in 190 <span>BC<\/span>. Syria not only lost much territory but also was forced to pay a huge indemnity. Thereafter, the Jews suffered under great financial burdens, along with other peoples of the empire. The next Syrian king, Antiochus IV Epiphanes (175–164 <span>BC<\/span>), decided to launch an effort to achieve greater internal strength and unity within the empire by forcing, among other things, a greater acceptance of Greek culture and the cult of the divine ruler. Naturally this idolatrous requirement weighed heavily on the monotheistic Jews and incited revolution.<\/p>\n<p>But this does not completely explain the Maccabean revolt against Syria. In 168 <span>BC<\/span> armed conflict broke out between Jewish factions in Jerusalem. Antiochus IV chose to interpret this as open rebellion and sent an army against the city. His forces demolished part of the city wall and many houses. After this Antiochus decided to suppress Judaism completely, and he dedicated the temple to Zeus and sacrificed swine on the altar. Circumcision, Sabbath observance, and other religious festivals were no longer permitted, and public worship of heathen gods became compulsory.<\/p>\n<p>Some Jews capitulated to Antiochus’s orders or only resisted passively, but a few decided to resist openly. Chief among them were Mattathias and his five sons. After the early death of Mattathias, his son Judas Maccabeus led his forces to victory over the Syrians, regaining the right to restore Jewish worship. The rededication of the temple on December 25, 164 <span>BC<\/span>, inaugurated the Festival of Hanukkah (1 Macc 4:36-59). Subsequently, Jonathan and Simon (other sons of Mattathias) continued the struggle until independence was gained in 142 <span>BC<\/span>; this was possible in large part because they saw how to take advantage of the increasing weakness of Syrian rulers and the competition for the royal office.<\/p>\n<p>Simon ruled the Jewish state until his assassination in 134 <span>BC<\/span>, when his son John Hyrcanus (134–104 <span>BC<\/span>) took over. John Hyrcanus fought successfully in the east, north, and south, gaining land in Transjordan, capturing Shechem and the Samaritan temple on Mt Gerizim, and subjugating the Idumeans in the south, forcing them to adopt Judaism. His son Aristobulus ruled for only about a year (104–103 <span>BC<\/span>), but he added a portion of Galilee to the kingdom. When he died, his widow married his brother Alexander Janneus (103–76 <span>BC<\/span>). Janneus carried on almost incessant military action during his reign, and by the time of his death had almost recovered the kingdom of Solomon.<\/p>\n<p>When Janneus died, Alexandra, widow of two kings, took the throne (76–67 <span>BC<\/span>) and her eldest son, Hyrcanus II, became high priest. Her reign was peaceful and prosperous, but when she died, her sons fell to squabbling. Their appeals to Pompey, who was campaigning in the eastern Mediterranean area, were responsible for Roman interference in the region and conquest of Palestine in 63 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"TheRomanPeriod\">The Roman Period<\/p>\n<p>After the Romans took over Palestine, Hyrcanus II was confirmed as high priest and was also appointed as ethnarch or political ruler (63–40 <span>BC<\/span>). But Antipater, father of Herod the Great, was the real power behind the throne, and during many of those years Hyrcanus was virtually unable to function because of the confusion of the Roman civil wars. Antipater was loyal to Rome and saw that Roman policies were carried out; he won Julius Caesar’s favor toward Jews of both Palestine and in the Dispersion.<\/p>\n<p>With the support of Mark Antony, Herod managed to get himself appointed king of Judea by the Roman senate in 40 <span>BC<\/span>. But a Parthian invasion of Syria and Jewish hatred for the Romans made it possible for Antigonus II, last king of the Maccabean family, to rule for three years (40–37 <span>BC<\/span>). Finally, Herod ascended his throne in 37 and ruled until 4 <span>BC<\/span>. As an allied king, Herod proved to be an excellent ruler from the Roman point of view and earned the title of “Great.” He brought some order to regions east of the Jordan and made possible organization of the Roman province of Arabia. He also furthered the cultural plans of Augustus for development of a Greco-Roman civilization throughout the whole empire.<\/p>\n<p>Herod admired Greek culture and contributed to building projects in Rhodes, Antioch, Damascus, Athens, and elsewhere outside Palestine. Within Palestine he rebuilt Samaria and named it Sebaste in honor of Augustus (<span class=\"greek\" lang=\"el\">Sebastos<\/span> is Greek for “Augustus”) and also constructed the great port of Caesarea. Probably about as large as Manhattan Island, it became the capital of Roman Palestine. Among his many other building projects, remodeling the temple in Jerusalem was the most famous. Begun in 20 <span>BC<\/span>, it was not completed until just a few years before its destruction in <span>AD<\/span> 70.<\/p>\n<p>The material splendor of Herod’s reign did not win the affection or support of the Jews, however. Nor did he achieve peace and harmony in his family, among whom there were periodic eruptions of treason, unfaithfulness, and murder. He worried about any threat to his rule and cracked down hard to destroy such threats, as is evident from his slaughter of the infants in Bethlehem after the birth of Christ.<\/p>\n<p>Ultimately, Herod controlled Idumea, Judea, Samaria, Galilee, Perea, and the area northeast of the Sea of Galilee. By his last will, his son Archelaus was to rule Idumea, Judea, and Samaria; Antipas, Galilee and Perea; and Philip, the region northeast of the Sea of Galilee. Archelaus was deposed in <span>AD<\/span> 6, and his territory became a Roman province (<span>AD<\/span> 6–41) to be ruled by direct appointees of Rome. The best-known of these was Pontius Pilate (<span>AD<\/span> 26–36), who ordered the crucifixion of Jesus. Antipas was more successful and built a new capital at Tiberias, but he ran afoul of the emperor’s good pleasure in <span>AD<\/span> 39 and was deposed. Philip was the most effective of the three and ruled until his death in <span>AD<\/span> 34. Philip’s lands were later given to Herod Agrippa I in <span>AD<\/span> 37; the holdings of Antipas were then added in <span>AD<\/span> 39; and in 41 Agrippa also received Samaria, Judea, and Idumea.<\/p>\n<p>Herod Agrippa I (<span>AD<\/span> 37–44) was the heir of the Maccabees (through his grandmother Mariamne, first wife of Herod the Great), and for this reason had the support of patriotic Jews and of the Pharisees for his observance of divine ordinances. But when he built a new north wall for Jerusalem and dabbled in foreign affairs, he aroused the suspicions of the Romans; when he died in <span>AD<\/span> 44, they turned the kingdom into a Roman province.<\/p>\n<p>As is clear from the Gospels, several sects had arisen in Palestine by Roman times and were active during the first century. The Zealots opposed Roman rule and advocated armed rebellion. Herodians supported the Herodian family and Roman power. The Pharisees were fanatically devoted to the law and were supernaturalists in theological orientation. They were somewhat content to support Rome if given religious freedom, and they dominated the synagogues of the land. The Sadducees were antisupernaturalists, tended to collaborate with the ruling regime, and were dominant in the temple. Generally speaking, the literature of the intertestamental period and the popular mentality of the time tended to view the Messiah as a political deliverer who would free his people from foreign domination and set up a new independent kingdom.<\/p>\n<p>Roman prefects ruled Palestine from <span>AD<\/span> 44–66. They had a knack for offending the religious scruples of the Jews and alienating them in other ways. With Felix (<span>AD<\/span> 52–60) there began a constant tension between Jews and Romans that led to the first Jewish revolt (<span>AD<\/span> 66–70). While Paul was imprisoned in Caesarea (Acts 23:23–24:27) about <span>AD<\/span> 58–60, riots broke out there between Jews and Gentiles. Festus (<span>AD<\/span> 60–62; Acts 25) was an able administrator, but the situation was almost out of hand. After he died in office, there was virtual anarchy until his successor, Albinus, arrived (<span>AD<\/span> 62–64). Totally incompetent and dishonest, Albinus was recalled in 64 and replaced by Florus (<span>AD<\/span> 64–66). Florus was even worse, resorting to open robbery and bribery until there was no safety or justice in the land. Finally, the Jews could take no more.<\/p>\n<p>The spark that ignited the fires of rebellion was an anti-Semitic act by the Hellenistic population of Caesarea in <span>AD<\/span> 66. Soon riots spread to numerous cities, and Roman garrisons were massacred in several places. But the Jews were not united, and in Jerusalem armed bands of Jews fought with each other for mastery. Vespasian was chosen to command the Roman army of some 60,000 to deal with the insurrection. He had subjugated most of Palestine by the time he was elevated to the imperial chair in <span>AD<\/span> 69 (after the death of Nero), and he left his son Titus in charge of completing the operations. In August of <span>AD<\/span> 70 the walls of Jerusalem were breached, many of the people butchered, and the city and the temple leveled. Masada held out until <span>AD<\/span> 73. Palestine had been flattened by Roman might. Loss of life and property had been incalculable and indescribable.<\/p>\n<p>On two more occasions the Jews were destined to fight disastrously against the Romans. Under Trajan’s rule a rebellion of Jews broke out in Cyrenaica in <span>AD<\/span> 115 and spread rapidly to Cyprus, Egypt, Palestine, and Mesopotamia. In the beginning it was an outgrowth of agitation between the Jews and their Hellenistic neighbors, but it developed into a challenge to Roman authority. This was particularly true after the successes of Parthia on Rome’s eastern frontier when there seemed to be some hope of success in throwing off the Roman yoke. Wherever Jews got the upper hand, they perpetrated massacres, and the non-Semitic population retaliated in kind. Trajan ruthlessly suppressed the rebels and restored order everywhere except Egypt; his successor, Hadrian, was left to accomplish that.<\/p>\n<p>But Hadrian faced a new rebellion of his own, brought on by his law forbidding circumcision (which he considered to be inhumane) and his decision in <span>AD<\/span> 130 to rebuild Jerusalem as Aelia Capitolina and erect a temple to Jupiter on the site of the temple of Yahweh. The latter would not only profane the temple site but also would preclude any rebuilding of the Jewish temple.<\/p>\n<p>Leader of this second Jewish revolt was Simeon, prince of Israel, called Bar-Kochba (“Son of the Star”). Both sides fought with such great ferocity for over three years (<span>AD<\/span> 132–135) that the population of Judea was almost exterminated. Jerusalem was rebuilt as a Roman colony, and Jews were forbidden to enter on pain of death. Even as late as the fourth century they were permitted to enter only once a year, on the anniversary of the destruction of the temple by Nebuchadnezzar. After the Bar-Kochba revolt, Judaism retreated increasingly within the citadel of the written and oral law, thus separating itself from the Gentiles.<\/p>\n<p><em>See also<\/em> Abraham; Chronology of the Bible (Old Testament); Conquest and Allotment of the Land; David; Diaspora of the Jews; Exodus, The; First Jewish Revolt; Jew; Judaism; Moses; Patriarchs, Period of the; Saul #2; Solomon; Postexilic Period; Wilderness Wanderings.<\/p>","summary_ro":"ISRAEL, History of An account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world. Preview • Patriarchal Age • Sojour...","summary_en":"ISRAEL, History of An account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world. Preview • Patriarchal Age • Sojour...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25683,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Midianite Midian","title_en":"Midianite Midian","content_ro":"<h3>MIDIAN, MIDIANITE<\/h3>\n<p>Person, place, or people, the latter living on the eastern edge of Gilead, Moab, and Edom south into northwest Arabia. They had few, if any, permanent settlements.<\/p>\n<p>Midian and his descendants figure prominently only in the early history of Israel, in connection with Abraham (Gn 25:1-6), Joseph (37:25-36), Moses (Ex 2:15–3:1), Balaam (Nm 22:1-6; 25; 31:1-20), and Gideon (Jgs 6:1–8:28).<\/p>\n<p>Midian was Isaac’s younger half brother, the fourth of six sons born to Keturah, whom Abraham married as an old man (Gn 25:1-2; cf. 23:1-2; 24:67; 1 Chr 1:32). By calling Midian and his full brothers “the sons of Keturah” (Gn 25:4; 1 Chr 1:32-33), the Bible carefully distinguishes them from Isaac, the son of Sarah, who was the one through whom God’s promise to Abraham would be fulfilled (Gn 12:1-3; 17:15-21). In fact, Abraham and the Israelites regarded these other sons as having no more inheritance rights than a concubine’s sons (Gn 25:5-6; 1 Chr 1:31).<\/p>\n<p>Expelled from Abraham’s family, for Isaac’s sake, they became seminomadic peoples of the deserts east and south of Palestine (Gn 25:5-6).<\/p>\n<p class=\"h2\" id=\"TheLandofMidian\">The Land of Midian<\/p>\n<p>Of uncertain location, Midian was probably far south of Edom on the eastern side of what is today called the Gulf of Aqaba. The Alexandrian geographer Ptolemy (second century <span>AD<\/span>) mentions a city named Modiana on the coast and a Madiana 26 miles (41.8 kilometers) inland (modern el-Bed’) in this region, an identification supported by the Jewish historian Josephus (first century <span>AD<\/span>) and the Christian church historian Eusebius (early fourth century).<\/p>\n\n<p>In early OT times Midian seems to have been the land on the edge of the deserts bordering Gilead, Moab, and Edom south even into eastern Sinai.<\/p>\n<p>In Joseph’s day, some Midianite clans must have lived in the northern Transjordanian desert adjacent to Gilead or Bashan because they were part of an Ishmaelite caravan traveling the trade route from Damascus across Gilead past Dothan to Egypt (Gn 37:17, 25-28, 36).<\/p>\n<p>When Moses fled from Pharaoh, he settled in Midian and eventually married Zipporah, the daughter of a Midianite priest (Ex 2:15-22). Moses asked his Midianite relative Hobab to act as a guide from Horeb to Kadesh-barnea (Dt 1:19); Hobab was familiar with the wilderness of Paran (Nm 10:11-12, 29-31), even though his own land and relatives were elsewhere (v 30).<\/p>\n<p>In the Balaam episode and its bloody aftermath (Nm 22:31), a substantial group of Midianites appears to have been living on the eastern frontier of Moab. The Moabite king Balak, who was subject to the Amorite king named Sihon (21:26-30; Jer 48:45), discussed the Israelite threat with the elders of Midian, and a joint delegation was sent to Balaam (Nm 22:2-7). At Acacia in the plains of Moab (Nm 22:1; 25:1), an Israelite met and married a Midianite princess (Nm 25:6-18; 31:8). The Midianite kings were considered puppet kings of King Sihon (Jos 13:21). All the indications are that Midianite clans lived nearby, on the borders of Moab. Since Moab is north of Edom, the reference to an Edomite victory over Midian (Gn 36:35) might indicate a northern encroachment by the Midianites on Edomite territory.<\/p>\n<p>The Midianite invasion that Gideon repulsed had all the appearances of an invasion from the east. It would therefore seem that while “the land of Midian” is a term that may refer to a territory south of Edom, Midianites were living over a much wider area—on marginal land—east of Moab and Edom and south of Edom into east Sinai and northwest Arabia.<\/p>","content_en":"<h3>MIDIAN, MIDIANITE<\/h3>\n<p>Person, place, or people, the latter living on the eastern edge of Gilead, Moab, and Edom south into northwest Arabia. They had few, if any, permanent settlements.<\/p>\n<p>Midian and his descendants figure prominently only in the early history of Israel, in connection with Abraham (Gn 25:1-6), Joseph (37:25-36), Moses (Ex 2:15–3:1), Balaam (Nm 22:1-6; 25; 31:1-20), and Gideon (Jgs 6:1–8:28).<\/p>\n<p>Midian was Isaac’s younger half brother, the fourth of six sons born to Keturah, whom Abraham married as an old man (Gn 25:1-2; cf. 23:1-2; 24:67; 1 Chr 1:32). By calling Midian and his full brothers “the sons of Keturah” (Gn 25:4; 1 Chr 1:32-33), the Bible carefully distinguishes them from Isaac, the son of Sarah, who was the one through whom God’s promise to Abraham would be fulfilled (Gn 12:1-3; 17:15-21). In fact, Abraham and the Israelites regarded these other sons as having no more inheritance rights than a concubine’s sons (Gn 25:5-6; 1 Chr 1:31).<\/p>\n<p>Expelled from Abraham’s family, for Isaac’s sake, they became seminomadic peoples of the deserts east and south of Palestine (Gn 25:5-6).<\/p>\n<p class=\"h2\" id=\"TheLandofMidian\">The Land of Midian<\/p>\n<p>Of uncertain location, Midian was probably far south of Edom on the eastern side of what is today called the Gulf of Aqaba. The Alexandrian geographer Ptolemy (second century <span>AD<\/span>) mentions a city named Modiana on the coast and a Madiana 26 miles (41.8 kilometers) inland (modern el-Bed’) in this region, an identification supported by the Jewish historian Josephus (first century <span>AD<\/span>) and the Christian church historian Eusebius (early fourth century).<\/p>\n\n<p>In early OT times Midian seems to have been the land on the edge of the deserts bordering Gilead, Moab, and Edom south even into eastern Sinai.<\/p>\n<p>In Joseph’s day, some Midianite clans must have lived in the northern Transjordanian desert adjacent to Gilead or Bashan because they were part of an Ishmaelite caravan traveling the trade route from Damascus across Gilead past Dothan to Egypt (Gn 37:17, 25-28, 36).<\/p>\n<p>When Moses fled from Pharaoh, he settled in Midian and eventually married Zipporah, the daughter of a Midianite priest (Ex 2:15-22). Moses asked his Midianite relative Hobab to act as a guide from Horeb to Kadesh-barnea (Dt 1:19); Hobab was familiar with the wilderness of Paran (Nm 10:11-12, 29-31), even though his own land and relatives were elsewhere (v 30).<\/p>\n<p>In the Balaam episode and its bloody aftermath (Nm 22:31), a substantial group of Midianites appears to have been living on the eastern frontier of Moab. The Moabite king Balak, who was subject to the Amorite king named Sihon (21:26-30; Jer 48:45), discussed the Israelite threat with the elders of Midian, and a joint delegation was sent to Balaam (Nm 22:2-7). At Acacia in the plains of Moab (Nm 22:1; 25:1), an Israelite met and married a Midianite princess (Nm 25:6-18; 31:8). The Midianite kings were considered puppet kings of King Sihon (Jos 13:21). All the indications are that Midianite clans lived nearby, on the borders of Moab. Since Moab is north of Edom, the reference to an Edomite victory over Midian (Gn 36:35) might indicate a northern encroachment by the Midianites on Edomite territory.<\/p>\n<p>The Midianite invasion that Gideon repulsed had all the appearances of an invasion from the east. It would therefore seem that while “the land of Midian” is a term that may refer to a territory south of Edom, Midianites were living over a much wider area—on marginal land—east of Moab and Edom and south of Edom into east Sinai and northwest Arabia.<\/p>","summary_ro":"MIDIAN, MIDIANITE Person, place, or people, the latter living on the eastern edge of Gilead, Moab, and Edom south into northwest Arabia. They had few, if any, permanent settlements. Midian and his descendants figure prominently only in the early history of Israel, in connection with Abraham (Gn 25:1-6), Joseph (37:25-36), Moses (Ex 2:15–3:1), Balaam (Nm 22:1-6; 25; 31:1-20), and Gideon (Jgs 6:1–8:28). Midian was Isaac’s younger half brother, the fourth of six sons born to Keturah, whom Abraha...","summary_en":"MIDIAN, MIDIANITE Person, place, or people, the latter living on the eastern edge of Gilead, Moab, and Edom south into northwest Arabia. They had few, if any, permanent settlements. Midian and his descendants figure prominently only in the early history of Israel, in connection with Abraham (Gn 25:1-6), Joseph (37:25-36), Moses (Ex 2:15–3:1), Balaam (Nm 22:1-6; 25; 31:1-20), and Gideon (Jgs 6:1–8:28). Midian was Isaac’s younger half brother, the fourth of six sons born to Keturah, whom Abraha...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27863,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Numbers","title_en":"Book of Numbers","content_ro":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","content_en":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","summary_ro":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","summary_en":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99757,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:11","title_en":"Study Note: Numeri 10:11","content_ro":"<p><strong>10:11-36<\/strong> Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.<\/p>","content_en":"<p><strong>10:11-36<\/strong> Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.<\/p>","summary_ro":"10:11-36 Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.","summary_en":"10:11-36 Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127383,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:11","title_en":"Study Note: Numeri 10:11","content_ro":"<p><strong>10:11-36<\/strong> Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.<\/p>","content_en":"<p><strong>10:11-36<\/strong> Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.<\/p>","summary_ro":"10:11-36 Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.","summary_en":"10:11-36 Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141185,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:11","title_en":"Study Note: Numeri 10:11","content_ro":"<p><strong>10:11-36<\/strong> Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.<\/p>","content_en":"<p><strong>10:11-36<\/strong> Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.<\/p>","summary_ro":"10:11-36 Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.","summary_en":"10:11-36 Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":182635,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:11","title_en":"Study Note: Numeri 10:11","content_ro":"<p><strong>10:11-36<\/strong> Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.<\/p>","content_en":"<p><strong>10:11-36<\/strong> Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.<\/p>","summary_ro":"10:11-36 Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.","summary_en":"10:11-36 Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":196078,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:11","title_en":"Study Note: Numeri 10:11","content_ro":"<p><strong>10:11-36<\/strong> Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.<\/p>","content_en":"<p><strong>10:11-36<\/strong> Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.<\/p>","summary_ro":"10:11-36 Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.","summary_en":"10:11-36 Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":237887,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:11","title_en":"Study Note: Numeri 10:11","content_ro":"<p><strong>10:11-36<\/strong> Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.<\/p>","content_en":"<p><strong>10:11-36<\/strong> Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.<\/p>","summary_ro":"10:11-36 Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.","summary_en":"10:11-36 Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":251394,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:11","title_en":"Study Note: Numeri 10:11","content_ro":"<p><strong>10:11-36<\/strong> Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.<\/p>","content_en":"<p><strong>10:11-36<\/strong> Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.<\/p>","summary_ro":"10:11-36 Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.","summary_en":"10:11-36 Leaving Sinai was a pivotal moment in Israel’s history. Now the Israelites had the law and would be tested as to how they would keep it. The departure from Sinai was the beginning of the march toward Canaan, though it turned into a long journey (cp. Deut 1:6-8, 19). This passage summarizes the daily procedures on the journey.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115982,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":154154,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":171234,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":209763,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":226486,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":264960,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":281738,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":28869,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Paran","title_en":"Paran","content_ro":"<h3>PARAN<\/h3>\n<p>Desert region in the northeast Sinai Peninsula west of the Arabah (Rift Valley). The settlement of Kadesh-barnea is its northernmost limit. Some scholars identify the great Et-Tih plateau of the central Sinai as a part of this wilderness.<\/p>\n<p>The wilderness of Paran is a wild, arid expanse of tableland, mountains, gorges, and wadis. The lack of water and vegetation made it a most inhospitable place and a stark contrast to the land flowing with milk and honey that was promised to Israel.<\/p>\n<p>This wilderness became the home of Ishmael (Gn 21:20-21). The nation of Israel camped there on the way from Egypt to Canaan (Nm 10:12; 12:16). From Kadesh-barnea, at the northern edge of the wilderness, Moses sent spies to reconnoiter the Promised Land (13:3, 26). David is said to have led his band of men to this region after the death of Samuel so as to distance himself from King Saul (1 Sm 25:1).<\/p>\n<p><em>See also<\/em> Palestine; Sina, Sinai; Wilderness Wanderings.<\/p>","content_en":"<h3>PARAN<\/h3>\n<p>Desert region in the northeast Sinai Peninsula west of the Arabah (Rift Valley). The settlement of Kadesh-barnea is its northernmost limit. Some scholars identify the great Et-Tih plateau of the central Sinai as a part of this wilderness.<\/p>\n<p>The wilderness of Paran is a wild, arid expanse of tableland, mountains, gorges, and wadis. The lack of water and vegetation made it a most inhospitable place and a stark contrast to the land flowing with milk and honey that was promised to Israel.<\/p>\n<p>This wilderness became the home of Ishmael (Gn 21:20-21). The nation of Israel camped there on the way from Egypt to Canaan (Nm 10:12; 12:16). From Kadesh-barnea, at the northern edge of the wilderness, Moses sent spies to reconnoiter the Promised Land (13:3, 26). David is said to have led his band of men to this region after the death of Samuel so as to distance himself from King Saul (1 Sm 25:1).<\/p>\n<p><em>See also<\/em> Palestine; Sina, Sinai; Wilderness Wanderings.<\/p>","summary_ro":"PARAN Desert region in the northeast Sinai Peninsula west of the Arabah (Rift Valley). The settlement of Kadesh-barnea is its northernmost limit. Some scholars identify the great Et-Tih plateau of the central Sinai as a part of this wilderness. The wilderness of Paran is a wild, arid expanse of tableland, mountains, gorges, and wadis. The lack of water and vegetation made it a most inhospitable place and a stark contrast to the land flowing with milk and honey that was promised to Israel. Thi...","summary_en":"PARAN Desert region in the northeast Sinai Peninsula west of the Arabah (Rift Valley). The settlement of Kadesh-barnea is its northernmost limit. Some scholars identify the great Et-Tih plateau of the central Sinai as a part of this wilderness. The wilderness of Paran is a wild, arid expanse of tableland, mountains, gorges, and wadis. The lack of water and vegetation made it a most inhospitable place and a stark contrast to the land flowing with milk and honey that was promised to Israel. Thi...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99758,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:12","title_en":"Study Note: Numeri 10:12","content_ro":"<p><strong>10:12<\/strong> <em>The Israelites<\/em> marched to <em>the wilderness of Paran,<\/em> an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).<\/p>","content_en":"<p><strong>10:12<\/strong> <em>The Israelites<\/em> marched to <em>the wilderness of Paran,<\/em> an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).<\/p>","summary_ro":"10:12 The Israelites marched to the wilderness of Paran, an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).","summary_en":"10:12 The Israelites marched to the wilderness of Paran, an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127384,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:12","title_en":"Study Note: Numeri 10:12","content_ro":"<p><strong>10:12<\/strong> <em>The Israelites<\/em> marched to <em>the wilderness of Paran,<\/em> an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).<\/p>","content_en":"<p><strong>10:12<\/strong> <em>The Israelites<\/em> marched to <em>the wilderness of Paran,<\/em> an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).<\/p>","summary_ro":"10:12 The Israelites marched to the wilderness of Paran, an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).","summary_en":"10:12 The Israelites marched to the wilderness of Paran, an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141187,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:12","title_en":"Study Note: Numeri 10:12","content_ro":"<p><strong>10:12<\/strong> <em>The Israelites<\/em> marched to <em>the wilderness of Paran,<\/em> an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).<\/p>","content_en":"<p><strong>10:12<\/strong> <em>The Israelites<\/em> marched to <em>the wilderness of Paran,<\/em> an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).<\/p>","summary_ro":"10:12 The Israelites marched to the wilderness of Paran, an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).","summary_en":"10:12 The Israelites marched to the wilderness of Paran, an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":182636,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:12","title_en":"Study Note: Numeri 10:12","content_ro":"<p><strong>10:12<\/strong> <em>The Israelites<\/em> marched to <em>the wilderness of Paran,<\/em> an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).<\/p>","content_en":"<p><strong>10:12<\/strong> <em>The Israelites<\/em> marched to <em>the wilderness of Paran,<\/em> an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).<\/p>","summary_ro":"10:12 The Israelites marched to the wilderness of Paran, an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).","summary_en":"10:12 The Israelites marched to the wilderness of Paran, an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":196080,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:12","title_en":"Study Note: Numeri 10:12","content_ro":"<p><strong>10:12<\/strong> <em>The Israelites<\/em> marched to <em>the wilderness of Paran,<\/em> an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).<\/p>","content_en":"<p><strong>10:12<\/strong> <em>The Israelites<\/em> marched to <em>the wilderness of Paran,<\/em> an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).<\/p>","summary_ro":"10:12 The Israelites marched to the wilderness of Paran, an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).","summary_en":"10:12 The Israelites marched to the wilderness of Paran, an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":237888,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:12","title_en":"Study Note: Numeri 10:12","content_ro":"<p><strong>10:12<\/strong> <em>The Israelites<\/em> marched to <em>the wilderness of Paran,<\/em> an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).<\/p>","content_en":"<p><strong>10:12<\/strong> <em>The Israelites<\/em> marched to <em>the wilderness of Paran,<\/em> an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).<\/p>","summary_ro":"10:12 The Israelites marched to the wilderness of Paran, an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).","summary_en":"10:12 The Israelites marched to the wilderness of Paran, an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":251396,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:12","title_en":"Study Note: Numeri 10:12","content_ro":"<p><strong>10:12<\/strong> <em>The Israelites<\/em> marched to <em>the wilderness of Paran,<\/em> an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).<\/p>","content_en":"<p><strong>10:12<\/strong> <em>The Israelites<\/em> marched to <em>the wilderness of Paran,<\/em> an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).<\/p>","summary_ro":"10:12 The Israelites marched to the wilderness of Paran, an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).","summary_en":"10:12 The Israelites marched to the wilderness of Paran, an arid or semi-arid region in the northeastern part of the Sinai Peninsula, south of the Negev and west of the Dead Sea\/Arabah Rift (cp. Gen 21:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":99759,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:13","title_en":"Study Note: Numeri 10:13","content_ro":"<p><strong>10:13-28<\/strong> The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allowed time for the Gershonites and Merarites to set up the Tabernacle before the Kohathites arrived with the sacred objects. It also provided security for their special cargo, and it spread the Levites out among the tribes, perhaps enhancing the leavening effect of their influence (cp. Matt 13:33; 16:6, 11-12; 1 Cor 5:6-7).<\/p>","content_en":"<p><strong>10:13-28<\/strong> The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allowed time for the Gershonites and Merarites to set up the Tabernacle before the Kohathites arrived with the sacred objects. It also provided security for their special cargo, and it spread the Levites out among the tribes, perhaps enhancing the leavening effect of their influence (cp. Matt 13:33; 16:6, 11-12; 1 Cor 5:6-7).<\/p>","summary_ro":"10:13-28 The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allo...","summary_en":"10:13-28 The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127385,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:13","title_en":"Study Note: Numeri 10:13","content_ro":"<p><strong>10:13-28<\/strong> The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allowed time for the Gershonites and Merarites to set up the Tabernacle before the Kohathites arrived with the sacred objects. It also provided security for their special cargo, and it spread the Levites out among the tribes, perhaps enhancing the leavening effect of their influence (cp. Matt 13:33; 16:6, 11-12; 1 Cor 5:6-7).<\/p>","content_en":"<p><strong>10:13-28<\/strong> The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allowed time for the Gershonites and Merarites to set up the Tabernacle before the Kohathites arrived with the sacred objects. It also provided security for their special cargo, and it spread the Levites out among the tribes, perhaps enhancing the leavening effect of their influence (cp. Matt 13:33; 16:6, 11-12; 1 Cor 5:6-7).<\/p>","summary_ro":"10:13-28 The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allo...","summary_en":"10:13-28 The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141188,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:13","title_en":"Study Note: Numeri 10:13","content_ro":"<p><strong>10:13-28<\/strong> The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allowed time for the Gershonites and Merarites to set up the Tabernacle before the Kohathites arrived with the sacred objects. It also provided security for their special cargo, and it spread the Levites out among the tribes, perhaps enhancing the leavening effect of their influence (cp. Matt 13:33; 16:6, 11-12; 1 Cor 5:6-7).<\/p>","content_en":"<p><strong>10:13-28<\/strong> The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allowed time for the Gershonites and Merarites to set up the Tabernacle before the Kohathites arrived with the sacred objects. It also provided security for their special cargo, and it spread the Levites out among the tribes, perhaps enhancing the leavening effect of their influence (cp. Matt 13:33; 16:6, 11-12; 1 Cor 5:6-7).<\/p>","summary_ro":"10:13-28 The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allo...","summary_en":"10:13-28 The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":182637,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:13","title_en":"Study Note: Numeri 10:13","content_ro":"<p><strong>10:13-28<\/strong> The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allowed time for the Gershonites and Merarites to set up the Tabernacle before the Kohathites arrived with the sacred objects. It also provided security for their special cargo, and it spread the Levites out among the tribes, perhaps enhancing the leavening effect of their influence (cp. Matt 13:33; 16:6, 11-12; 1 Cor 5:6-7).<\/p>","content_en":"<p><strong>10:13-28<\/strong> The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allowed time for the Gershonites and Merarites to set up the Tabernacle before the Kohathites arrived with the sacred objects. It also provided security for their special cargo, and it spread the Levites out among the tribes, perhaps enhancing the leavening effect of their influence (cp. Matt 13:33; 16:6, 11-12; 1 Cor 5:6-7).<\/p>","summary_ro":"10:13-28 The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allo...","summary_en":"10:13-28 The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":196082,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:13","title_en":"Study Note: Numeri 10:13","content_ro":"<p><strong>10:13-28<\/strong> The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allowed time for the Gershonites and Merarites to set up the Tabernacle before the Kohathites arrived with the sacred objects. It also provided security for their special cargo, and it spread the Levites out among the tribes, perhaps enhancing the leavening effect of their influence (cp. Matt 13:33; 16:6, 11-12; 1 Cor 5:6-7).<\/p>","content_en":"<p><strong>10:13-28<\/strong> The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allowed time for the Gershonites and Merarites to set up the Tabernacle before the Kohathites arrived with the sacred objects. It also provided security for their special cargo, and it spread the Levites out among the tribes, perhaps enhancing the leavening effect of their influence (cp. Matt 13:33; 16:6, 11-12; 1 Cor 5:6-7).<\/p>","summary_ro":"10:13-28 The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allo...","summary_en":"10:13-28 The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":237889,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:13","title_en":"Study Note: Numeri 10:13","content_ro":"<p><strong>10:13-28<\/strong> The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allowed time for the Gershonites and Merarites to set up the Tabernacle before the Kohathites arrived with the sacred objects. It also provided security for their special cargo, and it spread the Levites out among the tribes, perhaps enhancing the leavening effect of their influence (cp. Matt 13:33; 16:6, 11-12; 1 Cor 5:6-7).<\/p>","content_en":"<p><strong>10:13-28<\/strong> The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allowed time for the Gershonites and Merarites to set up the Tabernacle before the Kohathites arrived with the sacred objects. It also provided security for their special cargo, and it spread the Levites out among the tribes, perhaps enhancing the leavening effect of their influence (cp. Matt 13:33; 16:6, 11-12; 1 Cor 5:6-7).<\/p>","summary_ro":"10:13-28 The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allo...","summary_en":"10:13-28 The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":251398,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:13","title_en":"Study Note: Numeri 10:13","content_ro":"<p><strong>10:13-28<\/strong> The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allowed time for the Gershonites and Merarites to set up the Tabernacle before the Kohathites arrived with the sacred objects. It also provided security for their special cargo, and it spread the Levites out among the tribes, perhaps enhancing the leavening effect of their influence (cp. Matt 13:33; 16:6, 11-12; 1 Cor 5:6-7).<\/p>","content_en":"<p><strong>10:13-28<\/strong> The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allowed time for the Gershonites and Merarites to set up the Tabernacle before the Kohathites arrived with the sacred objects. It also provided security for their special cargo, and it spread the Levites out among the tribes, perhaps enhancing the leavening effect of their influence (cp. Matt 13:33; 16:6, 11-12; 1 Cor 5:6-7).<\/p>","summary_ro":"10:13-28 The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allo...","summary_en":"10:13-28 The order of march is different here than in 2:3-34, which specifies that all three clans of Levites were to carry the Tabernacle and its furnishings in the middle of the troop, between the groups headed by Judah and Reuben and the groups headed by Ephraim and Dan. Here, the Gershonites and Merarites carried the components of the Tabernacle structure between Judah and Reuben, and the Kohathites carried the most sacred furniture between Reuben and Ephraim. This useful arrangement allo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":1322,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Amminadab","title_en":"Amminadab","content_ro":"<h3>AMMINADAB<\/h3>\n<li>1. Father of Elisheba, who was Aaron’s wife (Ex 6:23). Amminadab was also the father of Nahshon, Judah’s tribal leader in the wilderness (Nm 1:7; 2:3; 7:12, 17; 10:14; 1 Chr 2:10). Amminadab is listed in the genealogy of David (Ru 4:18-22) and later in the genealogy of Jesus Christ (Mt 1:4; Lk 3:33). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>2. Alternate name for Izhar, one of Kohath’s sons (1 Chr 6:22). <em>See<\/em> Izhar #1.<\/li>\n<li>3. Levite contemporary of King David who helped bring the ark of the Lord to Jerusalem (1 Chr 15:1-4, 10-11).<\/li>","content_en":"<h3>AMMINADAB<\/h3>\n<li>1. Father of Elisheba, who was Aaron’s wife (Ex 6:23). Amminadab was also the father of Nahshon, Judah’s tribal leader in the wilderness (Nm 1:7; 2:3; 7:12, 17; 10:14; 1 Chr 2:10). Amminadab is listed in the genealogy of David (Ru 4:18-22) and later in the genealogy of Jesus Christ (Mt 1:4; Lk 3:33). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>2. Alternate name for Izhar, one of Kohath’s sons (1 Chr 6:22). <em>See<\/em> Izhar #1.<\/li>\n<li>3. Levite contemporary of King David who helped bring the ark of the Lord to Jerusalem (1 Chr 15:1-4, 10-11).<\/li>","summary_ro":"AMMINADAB 1. Father of Elisheba, who was Aaron’s wife (Ex 6:23). Amminadab was also the father of Nahshon, Judah’s tribal leader in the wilderness (Nm 1:7; 2:3; 7:12, 17; 10:14; 1 Chr 2:10). Amminadab is listed in the genealogy of David (Ru 4:18-22) and later in the genealogy of Jesus Christ (Mt 1:4; Lk 3:33). See Genealogy of Jesus Christ. 2. Alternate name for Izhar, one of Kohath’s sons (1 Chr 6:22). See Izhar #1. 3. Levite contemporary of King David who helped bring the ark of the Lord to...","summary_en":"AMMINADAB 1. Father of Elisheba, who was Aaron’s wife (Ex 6:23). Amminadab was also the father of Nahshon, Judah’s tribal leader in the wilderness (Nm 1:7; 2:3; 7:12, 17; 10:14; 1 Chr 2:10). Amminadab is listed in the genealogy of David (Ru 4:18-22) and later in the genealogy of Jesus Christ (Mt 1:4; Lk 3:33). See Genealogy of Jesus Christ. 2. Alternate name for Izhar, one of Kohath’s sons (1 Chr 6:22). See Izhar #1. 3. Levite contemporary of King David who helped bring the ark of the Lord to...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14270,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Names of God","title_en":"Names of God","content_ro":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","content_en":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","summary_ro":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","summary_en":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26868,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nahshon","title_en":"Nahshon","content_ro":"<h3>NAHSHON<\/h3>\n<p>Amminadab’s son; brother of Elisheba and Salmon’s father (Ex 6:23; 1 Chr 2:10-11). Nahshon, the prince of Judah’s tribe at the start of Israel’s wilderness wanderings (Nm 1:7; 2:3; 10:14), represented his kinsmen at the altar’s dedication (7:12). In Ruth 4:20 he is listed as David’s forefather and a descendant of Judah through the line of Perez, and in Matthew and Luke’s genealogies as an ancestor of Jesus Christ (Mt 1:4; Lk 3:32).<\/p>","content_en":"<h3>NAHSHON<\/h3>\n<p>Amminadab’s son; brother of Elisheba and Salmon’s father (Ex 6:23; 1 Chr 2:10-11). Nahshon, the prince of Judah’s tribe at the start of Israel’s wilderness wanderings (Nm 1:7; 2:3; 10:14), represented his kinsmen at the altar’s dedication (7:12). In Ruth 4:20 he is listed as David’s forefather and a descendant of Judah through the line of Perez, and in Matthew and Luke’s genealogies as an ancestor of Jesus Christ (Mt 1:4; Lk 3:32).<\/p>","summary_ro":"NAHSHON Amminadab’s son; brother of Elisheba and Salmon’s father (Ex 6:23; 1 Chr 2:10-11). Nahshon, the prince of Judah’s tribe at the start of Israel’s wilderness wanderings (Nm 1:7; 2:3; 10:14), represented his kinsmen at the altar’s dedication (7:12). In Ruth 4:20 he is listed as David’s forefather and a descendant of Judah through the line of Perez, and in Matthew and Luke’s genealogies as an ancestor of Jesus Christ (Mt 1:4; Lk 3:32).","summary_en":"NAHSHON Amminadab’s son; brother of Elisheba and Salmon’s father (Ex 6:23; 1 Chr 2:10-11). Nahshon, the prince of Judah’s tribe at the start of Israel’s wilderness wanderings (Nm 1:7; 2:3; 10:14), represented his kinsmen at the altar’s dedication (7:12). In Ruth 4:20 he is listed as David’s forefather and a descendant of Judah through the line of Perez, and in Matthew and Luke’s genealogies as an ancestor of Jesus Christ (Mt 1:4; Lk 3:32).","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115957,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":154104,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":171209,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":209713,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":226461,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":264910,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":281713,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":27350,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nethaneel*, Nethanel","title_en":"Nethaneel*, Nethanel","content_ro":"<h3>NETHANEEL*, NETHANEL<\/h3>\n<p>Common OT name spelled Nethaneel in the <span>kjv<\/span>.<\/p>\n<p> 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23).<\/p>\n<li> 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14).<\/li>\n<li> 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24).<\/li>\n<li> 4. Levite and the father of Shemaiah, the scribe who recorded the 24 divisions of priests founded during David’s reign (1 Chr 24:6).<\/li>\n<li> 5. Korahite Levite and Obed-edom’s fifth son in David’s reign (1 Chr 26:4).<\/li>\n<li> 6. One of the princes sent by King Jehoshaphat to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li> 7. One of the Levitical chiefs who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:9).<\/li>\n<li> 8. Priest and one of Pashhur’s six sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:22).<\/li>\n<li> 9. Head of Jedaiah’s priestly family during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:21).<\/li>\n<li>10. One of the priestly musicians who performed at the dedication of the Jerusalem wall during Nehemiah’s day (Neh 12:36).<\/li>","content_en":"<h3>NETHANEEL*, NETHANEL<\/h3>\n<p>Common OT name spelled Nethaneel in the <span>kjv<\/span>.<\/p>\n<p> 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23).<\/p>\n<li> 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14).<\/li>\n<li> 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24).<\/li>\n<li> 4. Levite and the father of Shemaiah, the scribe who recorded the 24 divisions of priests founded during David’s reign (1 Chr 24:6).<\/li>\n<li> 5. Korahite Levite and Obed-edom’s fifth son in David’s reign (1 Chr 26:4).<\/li>\n<li> 6. One of the princes sent by King Jehoshaphat to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li> 7. One of the Levitical chiefs who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:9).<\/li>\n<li> 8. Priest and one of Pashhur’s six sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:22).<\/li>\n<li> 9. Head of Jedaiah’s priestly family during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:21).<\/li>\n<li>10. One of the priestly musicians who performed at the dedication of the Jerusalem wall during Nehemiah’s day (Neh 12:36).<\/li>","summary_ro":"NETHANEEL*, NETHANEL Common OT name spelled Nethaneel in the kjv. 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23). 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14). 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24). 4. Levite and the father of Sh...","summary_en":"NETHANEEL*, NETHANEL Common OT name spelled Nethaneel in the kjv. 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23). 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14). 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24). 4. Levite and the father of Sh...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39532,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zuar","title_en":"Zuar","content_ro":"<h3>ZUAR<\/h3>\n<p>Father of Nethanel, the leader of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 7:18, 23; 10:15).<\/p>","content_en":"<h3>ZUAR<\/h3>\n<p>Father of Nethanel, the leader of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 7:18, 23; 10:15).<\/p>","summary_ro":"ZUAR Father of Nethanel, the leader of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 7:18, 23; 10:15).","summary_en":"ZUAR Father of Nethanel, the leader of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 7:18, 23; 10:15).","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":10483,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eliab","title_en":"Eliab","content_ro":"<h3>ELIAB<\/h3>\n<li>1. Helon’s son and leader of Zebulun’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt (Nm 1:9; 2:7; 10:16). As leader, he presented his tribe’s offering at the consecration of the tabernacle (7:24, 29).<\/li>\n<li>2. Member of Reuben’s tribe and son of Pallu. Eliab was the father of Nemuel, Dathan, and Abiram. Dathan and Abiram rebelled against Moses and Aaron in the wilderness (Nm 16:1, 12; 26:8-9; Dt 11:6).<\/li>\n<li>3. Jesse’s eldest son and brother of King David. An impressive person physically, he was rejected by God for the kingship in favor of David (1 Sm 16:6; 1 Chr 2:13). Eliab served King Saul when Goliath defied Saul’s army (1 Sm 17:13, 28). He was appointed leader of Judah’s tribe during David’s reign (1 Chr 27:18). His granddaughter Mahalath married King Rehoboam of Judah (2 Chr 11:18).<\/li>\n<li>4. Variant name for Elihu in 1 Chronicles 6:27. <em>See<\/em> Elihu #1.<\/li>\n<li>5. Warrior from Gad’s tribe who joined David at Ziklag in his struggle against King Saul (1 Chr 12:9). Eliab was an expert with the shield and spear (v 8).<\/li>\n<li>6. Levite musician assigned to play the harp in the procession when King David brought the ark to Jerusalem (1 Chr 15:18). He was assigned permanently to service in the tabernacle (16:5).<\/li>","content_en":"<h3>ELIAB<\/h3>\n<li>1. Helon’s son and leader of Zebulun’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt (Nm 1:9; 2:7; 10:16). As leader, he presented his tribe’s offering at the consecration of the tabernacle (7:24, 29).<\/li>\n<li>2. Member of Reuben’s tribe and son of Pallu. Eliab was the father of Nemuel, Dathan, and Abiram. Dathan and Abiram rebelled against Moses and Aaron in the wilderness (Nm 16:1, 12; 26:8-9; Dt 11:6).<\/li>\n<li>3. Jesse’s eldest son and brother of King David. An impressive person physically, he was rejected by God for the kingship in favor of David (1 Sm 16:6; 1 Chr 2:13). Eliab served King Saul when Goliath defied Saul’s army (1 Sm 17:13, 28). He was appointed leader of Judah’s tribe during David’s reign (1 Chr 27:18). His granddaughter Mahalath married King Rehoboam of Judah (2 Chr 11:18).<\/li>\n<li>4. Variant name for Elihu in 1 Chronicles 6:27. <em>See<\/em> Elihu #1.<\/li>\n<li>5. Warrior from Gad’s tribe who joined David at Ziklag in his struggle against King Saul (1 Chr 12:9). Eliab was an expert with the shield and spear (v 8).<\/li>\n<li>6. Levite musician assigned to play the harp in the procession when King David brought the ark to Jerusalem (1 Chr 15:18). He was assigned permanently to service in the tabernacle (16:5).<\/li>","summary_ro":"ELIAB 1. Helon’s son and leader of Zebulun’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt (Nm 1:9; 2:7; 10:16). As leader, he presented his tribe’s offering at the consecration of the tabernacle (7:24, 29). 2. Member of Reuben’s tribe and son of Pallu. Eliab was the father of Nemuel, Dathan, and Abiram. Dathan and Abiram rebelled against Moses and Aaron in the wilderness (Nm 16:1, 12; 26:8-9; Dt 11:6). 3. Jesse’s eldest son and brother of King D...","summary_en":"ELIAB 1. Helon’s son and leader of Zebulun’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt (Nm 1:9; 2:7; 10:16). As leader, he presented his tribe’s offering at the consecration of the tabernacle (7:24, 29). 2. Member of Reuben’s tribe and son of Pallu. Eliab was the father of Nemuel, Dathan, and Abiram. Dathan and Abiram rebelled against Moses and Aaron in the wilderness (Nm 16:1, 12; 26:8-9; Dt 11:6). 3. Jesse’s eldest son and brother of King D...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16185,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Helon","title_en":"Helon","content_ro":"<h3>HELON<\/h3>\n<p>Father of Eliab, prince of Zebulun’s tribe at the taking of the first census (Nm 1:9; 2:7; 7:24, 29; 10:16).<\/p>","content_en":"<h3>HELON<\/h3>\n<p>Father of Eliab, prince of Zebulun’s tribe at the taking of the first census (Nm 1:9; 2:7; 7:24, 29; 10:16).<\/p>","summary_ro":"HELON Father of Eliab, prince of Zebulun’s tribe at the taking of the first census (Nm 1:9; 2:7; 7:24, 29; 10:16).","summary_en":"HELON Father of Eliab, prince of Zebulun’s tribe at the taking of the first census (Nm 1:9; 2:7; 7:24, 29; 10:16).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":25147,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Merarite Merari","title_en":"Merarite Merari","content_ro":"<h3>MERARI, MERARITE<\/h3>\n<p>Transliteration of a Hebrew word meaning “bitter,” “bitter drink,” or “to be bitter.” It means the same in Arabic and Akkadian, but in Ugaritic it means “to strengthen, to bless.” Traditionally, the word has been understood to be derived from the Hebrew and thus to mean “gall” or “bitterness.” But the Ugaritic root meaning “to strengthen, to bless” is not foreign to the Hebrew way of thinking. When used as a person’s name, it probably should be understood to mean “strength” or “blessing.” Such an understanding may be preferred in many biblical references. In the case of Merari, the third son of Levi, this understanding is preferable in noting his importance and that of his family. It is inconsistent for the youngest son to have a name meaning “gall” or “bitterness” and then to have the greatest responsibility and the greatest reward for his service.<\/p>\n<p>The Bible makes numerous references to Merari the son of Levi. He was the youngest of Levi’s three sons (Gn 46:11; Ex 6:16-19; Nm 3:17-20, 33; 1 Chr 6:1). He was the father of two sons, Mahli and Mushi (Ex 6:19; Nm 3:20), who had the responsibility of carrying the frames (<span>kjv<\/span> “boards”), bars, pillars, bases (<span>kjv<\/span> “sockets”), vessels, and accessories of the tabernacle (Nm 3:36-37; 4:31-33; 7:8; 10:17; Jos 21:7, 34, 40). His descendants are known as Merarites. Chronicles makes numerous references to Merari’s family as an indication of its importance (1 Chr 6; 9; 15; 23; 26; 2 Chr 29; 34).<\/p>\n<p><em>See also<\/em> Priests and Levites; Levi, Tribe of.<\/p>","content_en":"<h3>MERARI, MERARITE<\/h3>\n<p>Transliteration of a Hebrew word meaning “bitter,” “bitter drink,” or “to be bitter.” It means the same in Arabic and Akkadian, but in Ugaritic it means “to strengthen, to bless.” Traditionally, the word has been understood to be derived from the Hebrew and thus to mean “gall” or “bitterness.” But the Ugaritic root meaning “to strengthen, to bless” is not foreign to the Hebrew way of thinking. When used as a person’s name, it probably should be understood to mean “strength” or “blessing.” Such an understanding may be preferred in many biblical references. In the case of Merari, the third son of Levi, this understanding is preferable in noting his importance and that of his family. It is inconsistent for the youngest son to have a name meaning “gall” or “bitterness” and then to have the greatest responsibility and the greatest reward for his service.<\/p>\n<p>The Bible makes numerous references to Merari the son of Levi. He was the youngest of Levi’s three sons (Gn 46:11; Ex 6:16-19; Nm 3:17-20, 33; 1 Chr 6:1). He was the father of two sons, Mahli and Mushi (Ex 6:19; Nm 3:20), who had the responsibility of carrying the frames (<span>kjv<\/span> “boards”), bars, pillars, bases (<span>kjv<\/span> “sockets”), vessels, and accessories of the tabernacle (Nm 3:36-37; 4:31-33; 7:8; 10:17; Jos 21:7, 34, 40). His descendants are known as Merarites. Chronicles makes numerous references to Merari’s family as an indication of its importance (1 Chr 6; 9; 15; 23; 26; 2 Chr 29; 34).<\/p>\n<p><em>See also<\/em> Priests and Levites; Levi, Tribe of.<\/p>","summary_ro":"MERARI, MERARITE Transliteration of a Hebrew word meaning “bitter,” “bitter drink,” or “to be bitter.” It means the same in Arabic and Akkadian, but in Ugaritic it means “to strengthen, to bless.” Traditionally, the word has been understood to be derived from the Hebrew and thus to mean “gall” or “bitterness.” But the Ugaritic root meaning “to strengthen, to bless” is not foreign to the Hebrew way of thinking. When used as a person’s name, it probably should be understood to mean “strength” o...","summary_en":"MERARI, MERARITE Transliteration of a Hebrew word meaning “bitter,” “bitter drink,” or “to be bitter.” It means the same in Arabic and Akkadian, but in Ugaritic it means “to strengthen, to bless.” Traditionally, the word has been understood to be derived from the Hebrew and thus to mean “gall” or “bitterness.” But the Ugaritic root meaning “to strengthen, to bless” is not foreign to the Hebrew way of thinking. When used as a person’s name, it probably should be understood to mean “strength” o...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":10709,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elizur","title_en":"Elizur","content_ro":"<h3>ELIZUR<\/h3>\n<p>Shedeur’s son and leader of Reuben’s tribe at the start of Israel’s wilderness journey (Nm 1:5; 2:10; 7:30-35; 10:18).<\/p>","content_en":"<h3>ELIZUR<\/h3>\n<p>Shedeur’s son and leader of Reuben’s tribe at the start of Israel’s wilderness journey (Nm 1:5; 2:10; 7:30-35; 10:18).<\/p>","summary_ro":"ELIZUR Shedeur’s son and leader of Reuben’s tribe at the start of Israel’s wilderness journey (Nm 1:5; 2:10; 7:30-35; 10:18).","summary_en":"ELIZUR Shedeur’s son and leader of Reuben’s tribe at the start of Israel’s wilderness journey (Nm 1:5; 2:10; 7:30-35; 10:18).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34774,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shedeur","title_en":"Shedeur","content_ro":"<h3>SHEDEUR<\/h3>\n<p>Elizur’s father. Elizur represented Reuben’s tribe in Moses’ census of the men capable of bearing arms (Nm 1:5; 2:10; 10:18), and in the dedication of the altar (7:30-35).<\/p>","content_en":"<h3>SHEDEUR<\/h3>\n<p>Elizur’s father. Elizur represented Reuben’s tribe in Moses’ census of the men capable of bearing arms (Nm 1:5; 2:10; 10:18), and in the dedication of the altar (7:30-35).<\/p>","summary_ro":"SHEDEUR Elizur’s father. Elizur represented Reuben’s tribe in Moses’ census of the men capable of bearing arms (Nm 1:5; 2:10; 10:18), and in the dedication of the altar (7:30-35).","summary_en":"SHEDEUR Elizur’s father. Elizur represented Reuben’s tribe in Moses’ census of the men capable of bearing arms (Nm 1:5; 2:10; 10:18), and in the dedication of the altar (7:30-35).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115958,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":154106,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":171210,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":209715,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":226462,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":264912,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":281714,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":34853,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shelumiel","title_en":"Shelumiel","content_ro":"<h3>SHELUMIEL<\/h3>\n<p>Simeonite, Zurishaddai’s son and one of the leaders who assisted Moses in taking a census of Israel in the wilderness (Nm 1:6; 2:12; 7:36, 41; 10:19). He is the forefather of the apocryphal Judith (Jdt 8:1, where his name is Salamiel and his father’s Sarasadai).<\/p>","content_en":"<h3>SHELUMIEL<\/h3>\n<p>Simeonite, Zurishaddai’s son and one of the leaders who assisted Moses in taking a census of Israel in the wilderness (Nm 1:6; 2:12; 7:36, 41; 10:19). He is the forefather of the apocryphal Judith (Jdt 8:1, where his name is Salamiel and his father’s Sarasadai).<\/p>","summary_ro":"SHELUMIEL Simeonite, Zurishaddai’s son and one of the leaders who assisted Moses in taking a census of Israel in the wilderness (Nm 1:6; 2:12; 7:36, 41; 10:19). He is the forefather of the apocryphal Judith (Jdt 8:1, where his name is Salamiel and his father’s Sarasadai).","summary_en":"SHELUMIEL Simeonite, Zurishaddai’s son and one of the leaders who assisted Moses in taking a census of Israel in the wilderness (Nm 1:6; 2:12; 7:36, 41; 10:19). He is the forefather of the apocryphal Judith (Jdt 8:1, where his name is Salamiel and his father’s Sarasadai).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39548,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zurishaddai","title_en":"Zurishaddai","content_ro":"<h3>ZURISHADDAI<\/h3>\n<p>Father of Shelumiel, the leader of Simeon’s tribe at the start of Israel’s wilderness wanderings (Nm 1:6; 2:12; 7:36, 41; 10:19).<\/p>","content_en":"<h3>ZURISHADDAI<\/h3>\n<p>Father of Shelumiel, the leader of Simeon’s tribe at the start of Israel’s wilderness wanderings (Nm 1:6; 2:12; 7:36, 41; 10:19).<\/p>","summary_ro":"ZURISHADDAI Father of Shelumiel, the leader of Simeon’s tribe at the start of Israel’s wilderness wanderings (Nm 1:6; 2:12; 7:36, 41; 10:19).","summary_en":"ZURISHADDAI Father of Shelumiel, the leader of Simeon’s tribe at the start of Israel’s wilderness wanderings (Nm 1:6; 2:12; 7:36, 41; 10:19).","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":9438,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Deuel","title_en":"Deuel","content_ro":"<h3>DEUEL<\/h3>\n<p>Eliasaph’s father. Eliasaph led the tribe of Gad during the Israelites’ wilderness wanderings (Nm 1:14; 7:42, 47; 10:20). In Numbers 2:14 the name is spelled Reuel in most manuscripts and Deuel in some others, due to a confusing similarity between the Hebrew letters for “d” and “r.”<\/p>","content_en":"<h3>DEUEL<\/h3>\n<p>Eliasaph’s father. Eliasaph led the tribe of Gad during the Israelites’ wilderness wanderings (Nm 1:14; 7:42, 47; 10:20). In Numbers 2:14 the name is spelled Reuel in most manuscripts and Deuel in some others, due to a confusing similarity between the Hebrew letters for “d” and “r.”<\/p>","summary_ro":"DEUEL Eliasaph’s father. Eliasaph led the tribe of Gad during the Israelites’ wilderness wanderings (Nm 1:14; 7:42, 47; 10:20). In Numbers 2:14 the name is spelled Reuel in most manuscripts and Deuel in some others, due to a confusing similarity between the Hebrew letters for “d” and “r.”","summary_en":"DEUEL Eliasaph’s father. Eliasaph led the tribe of Gad during the Israelites’ wilderness wanderings (Nm 1:14; 7:42, 47; 10:20). In Numbers 2:14 the name is spelled Reuel in most manuscripts and Deuel in some others, due to a confusing similarity between the Hebrew letters for “d” and “r.”","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10521,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eliasaph","title_en":"Eliasaph","content_ro":"<h3>ELIASAPH<\/h3>\n<li>1. Leader of Gad’s tribe appointed by Moses. He was the son of Deuel (Reuel) (Nm 1:14; 2:14; 7:42, 47; 10:20).<\/li>\n<li>2. Gershonite Levite and the son of Lael. His responsibility in the tribe was to take charge of the tabernacle coverings, the curtains of the court and of the main altar (Nm 3:24-25).<\/li>","content_en":"<h3>ELIASAPH<\/h3>\n<li>1. Leader of Gad’s tribe appointed by Moses. He was the son of Deuel (Reuel) (Nm 1:14; 2:14; 7:42, 47; 10:20).<\/li>\n<li>2. Gershonite Levite and the son of Lael. His responsibility in the tribe was to take charge of the tabernacle coverings, the curtains of the court and of the main altar (Nm 3:24-25).<\/li>","summary_ro":"ELIASAPH 1. Leader of Gad’s tribe appointed by Moses. He was the son of Deuel (Reuel) (Nm 1:14; 2:14; 7:42, 47; 10:20). 2. Gershonite Levite and the son of Lael. His responsibility in the tribe was to take charge of the tabernacle coverings, the curtains of the court and of the main altar (Nm 3:24-25).","summary_en":"ELIASAPH 1. Leader of Gad’s tribe appointed by Moses. He was the son of Deuel (Reuel) (Nm 1:14; 2:14; 7:42, 47; 10:20). 2. Gershonite Levite and the son of Lael. His responsibility in the tribe was to take charge of the tabernacle coverings, the curtains of the court and of the main altar (Nm 3:24-25).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13039,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Gad","title_en":"Tribe of Gad","content_ro":"<h3>GAD, Tribe of<\/h3>\n<p>Descendants of Jacob’s seventh son Gad (Gn 30:11; Nm 1:24-25), and eighth largest of the 12 tribes that came out of Egypt with Moses (according to the number of warriors in Nm 1:1-3, 24-25). They raised livestock and had a reputation for being fierce in battle (Nm 32:1; Dt 33:20).<\/p>\n<p>During the wilderness period, they were led by Eliasaph’s son Deuel (Nm 1:14; 2:14; 7:42; 10:20). When Israel encamped, Gad was located south of the tabernacle behind the tribes of Reuben and Simeon (2:14-15). They are mentioned at the tribal offering to the tabernacle, and after the plague, which God brought upon Israel (7:42-47; 26:15, 18). Maki’s son Geuel represented the tribe as one of the 12 spies sent by Moses into Canaan (13:15).<\/p>\n<p>At the close of the wilderness period, Gad, Reuben, and half of Manasseh’s tribe requested permission to settle east of the Jordan, for it had good pastureland (Nm 32:1-2). This was permitted on the condition that they would help in the conquest of Canaan (Nm 32:20-22; Jos 1:12-18).<\/p>\n<p>During the Conquest under Joshua, Gad is mentioned only at the battle of Jericho (Jos 4:12). After the end of the conflict, Gad, Reuben, and half of Manasseh settled their land east of the Jordan (cf. Nm 34:13-14; Jos 12:6; 13:8).<\/p>\n<p>Gad’s inheritance was between Manasseh’s tribe to the north and Reuben’s to the south. The Arabian Desert formed its eastern border and the Jordan River its western. There seem to have been no fixed borders between the two and a half tribes, and the whole area was often referred to as Gilead and Bashan (2 Kgs 10:33). Its land ran north to the Sea of Chinnereth (Galilee), but among the mountains it seems to have run eastward only as far as the Jabbok River. To the south, the cities of Aroer and Heshbon mark their southern limits (Dt 3:12-13; Jos 12:1-6; 13:24-28).<\/p>\n<p>The history of Gad from its settlement to the Captivity was closely tied with the two neighboring Hebrew tribes. Shortly after returning to their lands, these two and a half tribes almost started a civil war by erecting a large altar (Jos 22:10-34). During the time of the judges, Gilead (including Gad) was threatened, if not occupied, by the Ammonites until they were defeated by Jephthah (Jgs 11). Some Gadites joined David at Ziklag during his exile (1 Chr 12:14, 37). In the 14th year of David’s reign the two and a half tribes were formally brought together under an overseer named Jerijah (and his brothers, 26:30-32).<\/p>\n<p>During the time of the divided kingdom, the tribes east of the Jordan were constantly under attack. During Jehu’s reign (841–814 <span>BC<\/span>), Hazael annexed all the land east of the Jordan, and they were later carried off into captivity by Tiglath-pileser, king of Assyria (2 Kgs 15:29; 1 Chr 5:26-27). Subsequently, the Ammonites occupied Gad’s land (Jer 49:1).<\/p>\n<p>In the postexilic period Gad is mentioned only once—in Ezekiel’s vision of the restoration of Israel (Ez 48:1, 27-28, 34). In the NT, Gad is mentioned only in the book of Revelation, in the list of the tribes sealed by God (Rv 7:5).<\/p>\n<p><em>See also<\/em> Israel, History of; Gad (Person) #1.<\/p>","content_en":"<h3>GAD, Tribe of<\/h3>\n<p>Descendants of Jacob’s seventh son Gad (Gn 30:11; Nm 1:24-25), and eighth largest of the 12 tribes that came out of Egypt with Moses (according to the number of warriors in Nm 1:1-3, 24-25). They raised livestock and had a reputation for being fierce in battle (Nm 32:1; Dt 33:20).<\/p>\n<p>During the wilderness period, they were led by Eliasaph’s son Deuel (Nm 1:14; 2:14; 7:42; 10:20). When Israel encamped, Gad was located south of the tabernacle behind the tribes of Reuben and Simeon (2:14-15). They are mentioned at the tribal offering to the tabernacle, and after the plague, which God brought upon Israel (7:42-47; 26:15, 18). Maki’s son Geuel represented the tribe as one of the 12 spies sent by Moses into Canaan (13:15).<\/p>\n<p>At the close of the wilderness period, Gad, Reuben, and half of Manasseh’s tribe requested permission to settle east of the Jordan, for it had good pastureland (Nm 32:1-2). This was permitted on the condition that they would help in the conquest of Canaan (Nm 32:20-22; Jos 1:12-18).<\/p>\n<p>During the Conquest under Joshua, Gad is mentioned only at the battle of Jericho (Jos 4:12). After the end of the conflict, Gad, Reuben, and half of Manasseh settled their land east of the Jordan (cf. Nm 34:13-14; Jos 12:6; 13:8).<\/p>\n<p>Gad’s inheritance was between Manasseh’s tribe to the north and Reuben’s to the south. The Arabian Desert formed its eastern border and the Jordan River its western. There seem to have been no fixed borders between the two and a half tribes, and the whole area was often referred to as Gilead and Bashan (2 Kgs 10:33). Its land ran north to the Sea of Chinnereth (Galilee), but among the mountains it seems to have run eastward only as far as the Jabbok River. To the south, the cities of Aroer and Heshbon mark their southern limits (Dt 3:12-13; Jos 12:1-6; 13:24-28).<\/p>\n<p>The history of Gad from its settlement to the Captivity was closely tied with the two neighboring Hebrew tribes. Shortly after returning to their lands, these two and a half tribes almost started a civil war by erecting a large altar (Jos 22:10-34). During the time of the judges, Gilead (including Gad) was threatened, if not occupied, by the Ammonites until they were defeated by Jephthah (Jgs 11). Some Gadites joined David at Ziklag during his exile (1 Chr 12:14, 37). In the 14th year of David’s reign the two and a half tribes were formally brought together under an overseer named Jerijah (and his brothers, 26:30-32).<\/p>\n<p>During the time of the divided kingdom, the tribes east of the Jordan were constantly under attack. During Jehu’s reign (841–814 <span>BC<\/span>), Hazael annexed all the land east of the Jordan, and they were later carried off into captivity by Tiglath-pileser, king of Assyria (2 Kgs 15:29; 1 Chr 5:26-27). Subsequently, the Ammonites occupied Gad’s land (Jer 49:1).<\/p>\n<p>In the postexilic period Gad is mentioned only once—in Ezekiel’s vision of the restoration of Israel (Ez 48:1, 27-28, 34). In the NT, Gad is mentioned only in the book of Revelation, in the list of the tribes sealed by God (Rv 7:5).<\/p>\n<p><em>See also<\/em> Israel, History of; Gad (Person) #1.<\/p>","summary_ro":"GAD, Tribe of Descendants of Jacob’s seventh son Gad (Gn 30:11; Nm 1:24-25), and eighth largest of the 12 tribes that came out of Egypt with Moses (according to the number of warriors in Nm 1:1-3, 24-25). They raised livestock and had a reputation for being fierce in battle (Nm 32:1; Dt 33:20). During the wilderness period, they were led by Eliasaph’s son Deuel (Nm 1:14; 2:14; 7:42; 10:20). When Israel encamped, Gad was located south of the tabernacle behind the tribes of Reuben and Simeon (2...","summary_en":"GAD, Tribe of Descendants of Jacob’s seventh son Gad (Gn 30:11; Nm 1:24-25), and eighth largest of the 12 tribes that came out of Egypt with Moses (according to the number of warriors in Nm 1:1-3, 24-25). They raised livestock and had a reputation for being fierce in battle (Nm 32:1; Dt 33:20). During the wilderness period, they were led by Eliasaph’s son Deuel (Nm 1:14; 2:14; 7:42; 10:20). When Israel encamped, Gad was located south of the tabernacle behind the tribes of Reuben and Simeon (2...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":22286,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kohathites Kohath","title_en":"Kohathites Kohath","content_ro":"<h3>KOHATH, KOHATHITES<\/h3>\n<p>Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17).<\/p>\n<p>The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 46:11; Ex 6:16; Nm 3:17; 1 Chr 6:1, 16; 23:6). The Kohathites, therefore, were a prominent Levitical family. The order of their names in Numbers 4, Joshua 21, 1 Chronicles 6:16, and 2 Chronicles 29:12 indicates that they were assigned a more honorable office than either Gershon or Merari. Their position and responsibilities—whether referred to as “the Kohathites,” or “the sons of Kohath”—are noted throughout the early writings of the Hebrews (Ex 6:18; Nm 3:19, 27-30; 4:2-4, 15, 18, 34, 37; 7:9; 10:21; 26:57; Jos 21:4-5, 10, 20, 26; 1 Chr 6:2, 18, 22, 33, 54, 61, 66, 70; 15:5; 23:12; 2 Chr 20:19; 29:12; 34:12).<\/p>\n<p>During the wandering of the Israelites in the desert following their exodus from Egypt, the Kohathites were assigned a position on the southern side of the tabernacle (Nm 3:29). When the tabernacle was moved, they were to carry the ark and other sacred things on their shoulders (7:9). At the time of the building of the tabernacle, a census was taken to determine the number of male Kohathites who would be involved in the service of the Lord (3:27-28; 4:1-4, 34-37).<\/p>\n<p>After the settlement of the tribes in the land of Canaan, the service of the Kohathites appeared to have ended. God, however, specifically stated that they should be cared for in the same manner as the other Levitical families. The Kohathites were given numerous cities (Jos 21:4-5, 20-26; 1 Chr 6:66-70).<\/p>\n<p>When David became king, he organized the Levites into three divisions (1 Chr 23:6). Heman, who represented the Kohathites, was charged with the musical service in the house of the Lord (6:31), and another group of Kohathites was made responsible for the “bread of the presence” each Sabbath (9:32). When David brought the ark of the covenant to Jerusalem, Uriel, a Kohathite, was commissioned to supervise its transportation (15:3-5).<\/p>\n<p>During the period of the divided kingdom, the combined forces of the Moabites and Ammonites attacked Judah. King Jehoshaphat admitted his inability to repulse the aggressors and sought the aid of the Lord. The Kohathites led the people in a song of praise and probably led the army when, the next morning, the king and the fighting men of Judah went out against the invaders (2 Chr 20:19-22).<\/p>\n<p>Two important reform movements characterized the declining years of the kingdom of Judah. The first took place during the reign of Hezekiah (715–686 <span>BC<\/span>; 2 Kgs 18; 2 Chr 29–30); the second in the reign of Josiah (640–609 <span>BC<\/span>; 2 Kgs 22–23; 2 Chr 34). The climax of Josiah’s reform came in 621 <span>BC<\/span> with the discovery of the Book of the Law. In both these movements the Kohathites played an important role. In the reign of Hezekiah they were numbered among those who cleansed the house of the Lord (2 Chr 29:12-16), and in Josiah’s time two notable Kohathites were among those appointed to supervise the work of the temple (34:12).<\/p>\n<p>Following the exile, mention is again made of the Kohathites. The paucity of evidence precludes any judgment of the significance of their ministry. In all probability they were numbered among those who attempted to serve the Lord faithfully in the midst of general spiritual decline. The few whose names are forever enshrined in Scripture were appointed to humble offices. In the absence of evidence to the contrary, it may be assumed that they discharged their duties faithfully (1 Chr 9:19, 31-32; Ezr 2:42; Neh 12:25).<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites; Tabernacle; Temple.<\/p>","content_en":"<h3>KOHATH, KOHATHITES<\/h3>\n<p>Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17).<\/p>\n<p>The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 46:11; Ex 6:16; Nm 3:17; 1 Chr 6:1, 16; 23:6). The Kohathites, therefore, were a prominent Levitical family. The order of their names in Numbers 4, Joshua 21, 1 Chronicles 6:16, and 2 Chronicles 29:12 indicates that they were assigned a more honorable office than either Gershon or Merari. Their position and responsibilities—whether referred to as “the Kohathites,” or “the sons of Kohath”—are noted throughout the early writings of the Hebrews (Ex 6:18; Nm 3:19, 27-30; 4:2-4, 15, 18, 34, 37; 7:9; 10:21; 26:57; Jos 21:4-5, 10, 20, 26; 1 Chr 6:2, 18, 22, 33, 54, 61, 66, 70; 15:5; 23:12; 2 Chr 20:19; 29:12; 34:12).<\/p>\n<p>During the wandering of the Israelites in the desert following their exodus from Egypt, the Kohathites were assigned a position on the southern side of the tabernacle (Nm 3:29). When the tabernacle was moved, they were to carry the ark and other sacred things on their shoulders (7:9). At the time of the building of the tabernacle, a census was taken to determine the number of male Kohathites who would be involved in the service of the Lord (3:27-28; 4:1-4, 34-37).<\/p>\n<p>After the settlement of the tribes in the land of Canaan, the service of the Kohathites appeared to have ended. God, however, specifically stated that they should be cared for in the same manner as the other Levitical families. The Kohathites were given numerous cities (Jos 21:4-5, 20-26; 1 Chr 6:66-70).<\/p>\n<p>When David became king, he organized the Levites into three divisions (1 Chr 23:6). Heman, who represented the Kohathites, was charged with the musical service in the house of the Lord (6:31), and another group of Kohathites was made responsible for the “bread of the presence” each Sabbath (9:32). When David brought the ark of the covenant to Jerusalem, Uriel, a Kohathite, was commissioned to supervise its transportation (15:3-5).<\/p>\n<p>During the period of the divided kingdom, the combined forces of the Moabites and Ammonites attacked Judah. King Jehoshaphat admitted his inability to repulse the aggressors and sought the aid of the Lord. The Kohathites led the people in a song of praise and probably led the army when, the next morning, the king and the fighting men of Judah went out against the invaders (2 Chr 20:19-22).<\/p>\n<p>Two important reform movements characterized the declining years of the kingdom of Judah. The first took place during the reign of Hezekiah (715–686 <span>BC<\/span>; 2 Kgs 18; 2 Chr 29–30); the second in the reign of Josiah (640–609 <span>BC<\/span>; 2 Kgs 22–23; 2 Chr 34). The climax of Josiah’s reform came in 621 <span>BC<\/span> with the discovery of the Book of the Law. In both these movements the Kohathites played an important role. In the reign of Hezekiah they were numbered among those who cleansed the house of the Lord (2 Chr 29:12-16), and in Josiah’s time two notable Kohathites were among those appointed to supervise the work of the temple (34:12).<\/p>\n<p>Following the exile, mention is again made of the Kohathites. The paucity of evidence precludes any judgment of the significance of their ministry. In all probability they were numbered among those who attempted to serve the Lord faithfully in the midst of general spiritual decline. The few whose names are forever enshrined in Scripture were appointed to humble offices. In the absence of evidence to the contrary, it may be assumed that they discharged their duties faithfully (1 Chr 9:19, 31-32; Ezr 2:42; Neh 12:25).<\/p>\n<p><em>See also<\/em> Levi, Tribe of; Priests and Levites; Tabernacle; Temple.<\/p>","summary_ro":"KOHATH, KOHATHITES Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17). The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 4...","summary_en":"KOHATH, KOHATHITES Son of Levi (Gn 46:11; Ex 6:16), father of Amram, Izhar, Hebron, and Uzziel (Ex 6:18; Nm 3:19, 27; 1 Chr 6:2), and progenitor of the Kohathite branch of Levitical families who were responsible for the tabernacle service (Nm 3:31-32). Moses, Aaron, and Miriam were descendants of Kohath (Ex 6:18-20; Nm 26:59; 1 Chr 6:3; 23:13-17). The three main divisions of the tribe of Levi bore the names of Gershon, Kohath, and Merari, who were traditionally the original sons of Levi (Gn 4...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":10670,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elishama","title_en":"Elishama","content_ro":"<h3>ELISHAMA<\/h3>\n<li>1. Ammihud’s son and leader of the Ephraimites at the beginning of the journey in the wilderness (Nm 1:10; 2:18; 7:48, 53). His was the ninth tribe in line during the wilderness march (10:22). Elishama was the father of Nun and grandfather of Joshua (1 Chr 7:26).<\/li>\n<li>2. One of David’s 13 sons born in Jerusalem to a legitimate wife (2 Sm 5:16; 1 Chr 3:8; 14:7).<\/li>\n<li>3. Ishmael’s ancestor. Ishmael killed Gedaliah, the governor of Israel appointed by Nebuchadnezzar (2 Kgs 25:25; Jer 41:1).<\/li>\n<li>4. Man of Judah descended through Jerahmeel and Sheshan (1 Chr 2:41).<\/li>\n<li>5. Another of David’s sons (1 Chr 3:6); alternately called Elishua in 2 Samuel 5:15 and 1 Chronicles 14:5. <em>See<\/em> Elishua.<\/li>\n<li>6. Priest sent by Jehoshaphat to instruct the Judeans in the law of God (2 Chr 17:8).<\/li>\n<li>7. Prince and scribe in Jeremiah’s time (Jer 36:12). He heard Baruch read the words of God, and later the scroll of the Lord remained in Elishama’s chamber until the king requested it to be read (vv 20-21).<\/li>","content_en":"<h3>ELISHAMA<\/h3>\n<li>1. Ammihud’s son and leader of the Ephraimites at the beginning of the journey in the wilderness (Nm 1:10; 2:18; 7:48, 53). His was the ninth tribe in line during the wilderness march (10:22). Elishama was the father of Nun and grandfather of Joshua (1 Chr 7:26).<\/li>\n<li>2. One of David’s 13 sons born in Jerusalem to a legitimate wife (2 Sm 5:16; 1 Chr 3:8; 14:7).<\/li>\n<li>3. Ishmael’s ancestor. Ishmael killed Gedaliah, the governor of Israel appointed by Nebuchadnezzar (2 Kgs 25:25; Jer 41:1).<\/li>\n<li>4. Man of Judah descended through Jerahmeel and Sheshan (1 Chr 2:41).<\/li>\n<li>5. Another of David’s sons (1 Chr 3:6); alternately called Elishua in 2 Samuel 5:15 and 1 Chronicles 14:5. <em>See<\/em> Elishua.<\/li>\n<li>6. Priest sent by Jehoshaphat to instruct the Judeans in the law of God (2 Chr 17:8).<\/li>\n<li>7. Prince and scribe in Jeremiah’s time (Jer 36:12). He heard Baruch read the words of God, and later the scroll of the Lord remained in Elishama’s chamber until the king requested it to be read (vv 20-21).<\/li>","summary_ro":"ELISHAMA 1. Ammihud’s son and leader of the Ephraimites at the beginning of the journey in the wilderness (Nm 1:10; 2:18; 7:48, 53). His was the ninth tribe in line during the wilderness march (10:22). Elishama was the father of Nun and grandfather of Joshua (1 Chr 7:26). 2. One of David’s 13 sons born in Jerusalem to a legitimate wife (2 Sm 5:16; 1 Chr 3:8; 14:7). 3. Ishmael’s ancestor. Ishmael killed Gedaliah, the governor of Israel appointed by Nebuchadnezzar (2 Kgs 25:25; Jer 41:1). 4. Ma...","summary_en":"ELISHAMA 1. Ammihud’s son and leader of the Ephraimites at the beginning of the journey in the wilderness (Nm 1:10; 2:18; 7:48, 53). His was the ninth tribe in line during the wilderness march (10:22). Elishama was the father of Nun and grandfather of Joshua (1 Chr 7:26). 2. One of David’s 13 sons born in Jerusalem to a legitimate wife (2 Sm 5:16; 1 Chr 3:8; 14:7). 3. Ishmael’s ancestor. Ishmael killed Gedaliah, the governor of Israel appointed by Nebuchadnezzar (2 Kgs 25:25; Jer 41:1). 4. Ma...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115959,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":154108,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":171211,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":209717,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":226463,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":264914,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":281715,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":13207,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gamaliel","title_en":"Gamaliel","content_ro":"<h3>GAMALIEL<\/h3>\n<li>1. Pedahzur’s son and captain or prince of Manasseh’s tribe (Nm 10:23). Gamaliel was chosen by Moses to help take the census in the wilderness near Mt Sinai (1:10) and to organize the tribe for the journey to the Promised Land (2:20). He participated in the special 12-day ceremonial offering by the princes at the dedication of the altar following completion of the tabernacle (7:54, 59).<\/li>\n<li>2. Jewish scholar. This man lived in the first century <span>AD<\/span> and died 18 years before the destruction of Jerusalem in <span>AD<\/span> 70 by Titus, the Roman general.<\/li>\n<p>When Peter and the other apostles were brought before the enraged and threatening council in Jerusalem, Gamaliel, who was highly respected by the council, offered cautionary advice that probably saved the apostles’ lives in that situation (Acts 5:27-40).<\/p>\n<p>Gamaliel is also mentioned in Acts 22:3 as the rabbi with whom the apostle Paul studied as a youth in Jerusalem. During that period in Israel, a number of rabbinical schools evolved. Two of the most influential were the rival Pharisaic schools of Hillel and Shammai. Both of those teachers had vast influence on Jewish thinking. Hillel’s school emphasized tradition even above the law. Shammai’s school preserved the teaching of the law over the authority of tradition. Hillel’s school was the more influential, and its decisions have been held by a great number of later rabbis.<\/p>\n<p>Traditionally, Gamaliel is considered to be the grandson of Hillel, and he was thoroughly schooled in the philosophy and theology of his grandfather’s teaching. Gamaliel was a member of the Sanhedrin, the high council of Jews in Jerusalem, and he served as president of the Sanhedrin during the reigns of the Roman emperors Tiberius, Caligula, and Claudius. Unlike other Jewish teachers, he had no antipathy toward Greek learning.<\/p>\n<p>The learning of Gamaliel was so eminent and his influence so great that he is one of only seven Jewish scholars who have been honored by the title Rabban. He was called the “Beauty of the Law.” The Talmud even says that “since Rabban Gamaliel died, the glory of the Law has ceased.”<\/p>","content_en":"<h3>GAMALIEL<\/h3>\n<li>1. Pedahzur’s son and captain or prince of Manasseh’s tribe (Nm 10:23). Gamaliel was chosen by Moses to help take the census in the wilderness near Mt Sinai (1:10) and to organize the tribe for the journey to the Promised Land (2:20). He participated in the special 12-day ceremonial offering by the princes at the dedication of the altar following completion of the tabernacle (7:54, 59).<\/li>\n<li>2. Jewish scholar. This man lived in the first century <span>AD<\/span> and died 18 years before the destruction of Jerusalem in <span>AD<\/span> 70 by Titus, the Roman general.<\/li>\n<p>When Peter and the other apostles were brought before the enraged and threatening council in Jerusalem, Gamaliel, who was highly respected by the council, offered cautionary advice that probably saved the apostles’ lives in that situation (Acts 5:27-40).<\/p>\n<p>Gamaliel is also mentioned in Acts 22:3 as the rabbi with whom the apostle Paul studied as a youth in Jerusalem. During that period in Israel, a number of rabbinical schools evolved. Two of the most influential were the rival Pharisaic schools of Hillel and Shammai. Both of those teachers had vast influence on Jewish thinking. Hillel’s school emphasized tradition even above the law. Shammai’s school preserved the teaching of the law over the authority of tradition. Hillel’s school was the more influential, and its decisions have been held by a great number of later rabbis.<\/p>\n<p>Traditionally, Gamaliel is considered to be the grandson of Hillel, and he was thoroughly schooled in the philosophy and theology of his grandfather’s teaching. Gamaliel was a member of the Sanhedrin, the high council of Jews in Jerusalem, and he served as president of the Sanhedrin during the reigns of the Roman emperors Tiberius, Caligula, and Claudius. Unlike other Jewish teachers, he had no antipathy toward Greek learning.<\/p>\n<p>The learning of Gamaliel was so eminent and his influence so great that he is one of only seven Jewish scholars who have been honored by the title Rabban. He was called the “Beauty of the Law.” The Talmud even says that “since Rabban Gamaliel died, the glory of the Law has ceased.”<\/p>","summary_ro":"GAMALIEL 1. Pedahzur’s son and captain or prince of Manasseh’s tribe (Nm 10:23). Gamaliel was chosen by Moses to help take the census in the wilderness near Mt Sinai (1:10) and to organize the tribe for the journey to the Promised Land (2:20). He participated in the special 12-day ceremonial offering by the princes at the dedication of the altar following completion of the tabernacle (7:54, 59). 2. Jewish scholar. This man lived in the first century AD and died 18 years before the destruction...","summary_en":"GAMALIEL 1. Pedahzur’s son and captain or prince of Manasseh’s tribe (Nm 10:23). Gamaliel was chosen by Moses to help take the census in the wilderness near Mt Sinai (1:10) and to organize the tribe for the journey to the Promised Land (2:20). He participated in the special 12-day ceremonial offering by the princes at the dedication of the altar following completion of the tabernacle (7:54, 59). 2. Jewish scholar. This man lived in the first century AD and died 18 years before the destruction...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29413,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pedahzur","title_en":"Pedahzur","content_ro":"<h3>PEDAHZUR<\/h3>\n<p>Gamaliel’s father from Manasseh’s tribe (Nm 1:10; 2:20; 7:54, 59; 10:23).<\/p>","content_en":"<h3>PEDAHZUR<\/h3>\n<p>Gamaliel’s father from Manasseh’s tribe (Nm 1:10; 2:20; 7:54, 59; 10:23).<\/p>","summary_ro":"PEDAHZUR Gamaliel’s father from Manasseh’s tribe (Nm 1:10; 2:20; 7:54, 59; 10:23).","summary_en":"PEDAHZUR Gamaliel’s father from Manasseh’s tribe (Nm 1:10; 2:20; 7:54, 59; 10:23).","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":13825,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gideoni","title_en":"Gideoni","content_ro":"<h3>GIDEONI<\/h3>\n<p>Abidan’s father and leader of Benjamin’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt (Nm 1:11; 2:22; 10:24). As leader, Gideoni presented his tribe’s offering at the consecration of the tabernacle (7:60-65).<\/p>","content_en":"<h3>GIDEONI<\/h3>\n<p>Abidan’s father and leader of Benjamin’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt (Nm 1:11; 2:22; 10:24). As leader, Gideoni presented his tribe’s offering at the consecration of the tabernacle (7:60-65).<\/p>","summary_ro":"GIDEONI Abidan’s father and leader of Benjamin’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt (Nm 1:11; 2:22; 10:24). As leader, Gideoni presented his tribe’s offering at the consecration of the tabernacle (7:60-65).","summary_en":"GIDEONI Abidan’s father and leader of Benjamin’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt (Nm 1:11; 2:22; 10:24). As leader, Gideoni presented his tribe’s offering at the consecration of the tabernacle (7:60-65).","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":866,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahiezer","title_en":"Ahiezer","content_ro":"<h3>AHIEZER<\/h3>\n<li>1. Ammishaddai’s son, a leader of Dan’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt. As leader he presented his tribe’s offering at the consecration of the tabernacle (Nm 1:12; 2:25; 7:66, 71; 10:25).<\/li>\n<li>2. Shemaah’s son, a leader of the warriors from Benjamin’s tribe who joined David at Ziklag in his struggle against King Saul. Like his men, Ahiezer was an ambidextrous archer and slinger (1 Chr 12:2-3).<\/li>","content_en":"<h3>AHIEZER<\/h3>\n<li>1. Ammishaddai’s son, a leader of Dan’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt. As leader he presented his tribe’s offering at the consecration of the tabernacle (Nm 1:12; 2:25; 7:66, 71; 10:25).<\/li>\n<li>2. Shemaah’s son, a leader of the warriors from Benjamin’s tribe who joined David at Ziklag in his struggle against King Saul. Like his men, Ahiezer was an ambidextrous archer and slinger (1 Chr 12:2-3).<\/li>","summary_ro":"AHIEZER 1. Ammishaddai’s son, a leader of Dan’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt. As leader he presented his tribe’s offering at the consecration of the tabernacle (Nm 1:12; 2:25; 7:66, 71; 10:25). 2. Shemaah’s son, a leader of the warriors from Benjamin’s tribe who joined David at Ziklag in his struggle against King Saul. Like his men, Ahiezer was an ambidextrous archer and slinger (1 Chr 12:2-3).","summary_en":"AHIEZER 1. Ammishaddai’s son, a leader of Dan’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt. As leader he presented his tribe’s offering at the consecration of the tabernacle (Nm 1:12; 2:25; 7:66, 71; 10:25). 2. Shemaah’s son, a leader of the warriors from Benjamin’s tribe who joined David at Ziklag in his struggle against King Saul. Like his men, Ahiezer was an ambidextrous archer and slinger (1 Chr 12:2-3).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1332,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ammishaddai","title_en":"Ammishaddai","content_ro":"<h3>AMMISHADDAI<\/h3>\n<p>Ahiezer’s father. Ahiezer was leader of Dan’s tribe when the Israelites were wandering in the Sinai wilderness after their escape from Egypt (Nm 1:12; 2:25; 10:25). As leader he presented his tribe’s offering at the consecration of the tabernacle (Nm 7:66, 71).<\/p>","content_en":"<h3>AMMISHADDAI<\/h3>\n<p>Ahiezer’s father. Ahiezer was leader of Dan’s tribe when the Israelites were wandering in the Sinai wilderness after their escape from Egypt (Nm 1:12; 2:25; 10:25). As leader he presented his tribe’s offering at the consecration of the tabernacle (Nm 7:66, 71).<\/p>","summary_ro":"AMMISHADDAI Ahiezer’s father. Ahiezer was leader of Dan’s tribe when the Israelites were wandering in the Sinai wilderness after their escape from Egypt (Nm 1:12; 2:25; 10:25). As leader he presented his tribe’s offering at the consecration of the tabernacle (Nm 7:66, 71).","summary_en":"AMMISHADDAI Ahiezer’s father. Ahiezer was leader of Dan’s tribe when the Israelites were wandering in the Sinai wilderness after their escape from Egypt (Nm 1:12; 2:25; 10:25). As leader he presented his tribe’s offering at the consecration of the tabernacle (Nm 7:66, 71).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8508,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Dan","title_en":"Tribe of Dan","content_ro":"<h3>DAN, Tribe of<\/h3>\n<p>Israelite tribe named for the patriarch Jacob’s fifth son. The tribe of Dan, descended from Dan’s only known son, Hushim (cf. “Shuham” in Nm 26:42-43), had little distinction in its early years. Some Danites are mentioned in the wilderness narratives: Oholiab, a craftsman of the tabernacle (Ex 31:6; 35:34; 38:23); another whose mother married an Egyptian and who blasphemed God (Lv 24:11); and Ahiezer, chief prince of Dan during the exodus (Nm 1:12).<\/p>\n<p>Dan was the second largest tribe at the first census taken in the wilderness (62,700 warriors—Nm 1:38-39). They were instructed to encamp on the north side of the Israelites’ camp along with Asher and Naphtali (Nm 2:25-31), and were to bring up the rear in the line of march (Nm 2:31; 10:25). At the second census 40 years later, just before entering the Promised Land, they had grown only to 64,400 (26:42-43), still second in size. The tribe does not stand out in the Conquest narratives (Dt 2:16–3:29; Jos 1–24; Jgs 1). Dan is listed among the tribes who reminded Israel of the covenant curses at Mt Ebal (Dt 27:13; cf. Jos 8:30-33). The tribe is called a “lion’s whelp” in Moses’ blessing (Dt 33:22). Some believe that the reference to “Bashan” in that blessing prefigured the Danites’ migration to the northern territory where they eventually settled.<\/p>\n<p>One of the most significant references to Dan’s tribe is the account of its northward migration (Jos 19:40-48; Jgs 18). The Danites had been allotted a portion of Canaan between Judah and Ephraim bordering the Mediterranean seacoast (Jos 19:40-46; Jgs 5:17), but were unable to occupy their territory except for the valley at Zorah and Eshtaol (Jgs 13:25; 18:2). As a result, a group of Danites, discouraged with their situation, marched north and captured Laish, located about 25 miles (40 kilometers) north of the Sea of Galilee and just below Israel’s northernmost border. Laish was renamed Dan at that time (18:27-29). Their association with that northern territory eventually gave rise to the expression “from Dan to Beersheba” (Jgs 20:1; 2 Sm 3:10) as designating Israel’s northern and southern borders.<\/p>\n<p>Southern Dan continued for some time, as illustrated in the exploits of Samson of the tribe of Dan (Jgs 13–16). Evidently the southern Danites gradually merged into the tribe of Judah, and no historical reference to the southern Danite tribe is made in the rest of the OT. The Danites were mentioned in King David’s time as mustering a considerable army loyal to David (1 Chr 12:35; 27:22).<\/p>\n<p>The Danites were among the tribes who did not drive the Canaanites from their territory (Jos 13:4-5; cf. Jgs 1:34-35). Joshua had to prod them into the task at the Shiloh assembly (Jos 18:1-4; 19:40-48). Eventually the Danites gave up the effort and sought other lands in the north, where conquest was easier. Their disobedience was further manifested in their open sin of setting up a “graven image” and establishing a rival priesthood, even though their priest was a Levite (Jgs 18:30-31). The result of that idolatry was that, at the division of the Israelite kingdom at the end of King Solomon’s reign, King Jeroboam of the northern kingdom of Israel chose the city of Dan as one of the idol shrines in which to set up the golden calves (1 Kgs 12:28-29). The Danites’ apostasy, and that of the other northern tribes, continued throughout their history (2 Kgs 10:29), and because of it they were eventually carried captive to Assyria (2 Kgs 17:1-23).<\/p>\n<p>The tribe name is mentioned in the prophet Ezekiel’s idealized description of the restored land and Jerusalem (Ez 48:1-2, 32). In the NT, the apostle John omitted the tribe from a list of Israel’s tribes (Rv 7:4-8).<\/p>\n<p><em>See also<\/em> Israel, History of; Dan (Person); Dan (Place).<\/p>","content_en":"<h3>DAN, Tribe of<\/h3>\n<p>Israelite tribe named for the patriarch Jacob’s fifth son. The tribe of Dan, descended from Dan’s only known son, Hushim (cf. “Shuham” in Nm 26:42-43), had little distinction in its early years. Some Danites are mentioned in the wilderness narratives: Oholiab, a craftsman of the tabernacle (Ex 31:6; 35:34; 38:23); another whose mother married an Egyptian and who blasphemed God (Lv 24:11); and Ahiezer, chief prince of Dan during the exodus (Nm 1:12).<\/p>\n<p>Dan was the second largest tribe at the first census taken in the wilderness (62,700 warriors—Nm 1:38-39). They were instructed to encamp on the north side of the Israelites’ camp along with Asher and Naphtali (Nm 2:25-31), and were to bring up the rear in the line of march (Nm 2:31; 10:25). At the second census 40 years later, just before entering the Promised Land, they had grown only to 64,400 (26:42-43), still second in size. The tribe does not stand out in the Conquest narratives (Dt 2:16–3:29; Jos 1–24; Jgs 1). Dan is listed among the tribes who reminded Israel of the covenant curses at Mt Ebal (Dt 27:13; cf. Jos 8:30-33). The tribe is called a “lion’s whelp” in Moses’ blessing (Dt 33:22). Some believe that the reference to “Bashan” in that blessing prefigured the Danites’ migration to the northern territory where they eventually settled.<\/p>\n<p>One of the most significant references to Dan’s tribe is the account of its northward migration (Jos 19:40-48; Jgs 18). The Danites had been allotted a portion of Canaan between Judah and Ephraim bordering the Mediterranean seacoast (Jos 19:40-46; Jgs 5:17), but were unable to occupy their territory except for the valley at Zorah and Eshtaol (Jgs 13:25; 18:2). As a result, a group of Danites, discouraged with their situation, marched north and captured Laish, located about 25 miles (40 kilometers) north of the Sea of Galilee and just below Israel’s northernmost border. Laish was renamed Dan at that time (18:27-29). Their association with that northern territory eventually gave rise to the expression “from Dan to Beersheba” (Jgs 20:1; 2 Sm 3:10) as designating Israel’s northern and southern borders.<\/p>\n<p>Southern Dan continued for some time, as illustrated in the exploits of Samson of the tribe of Dan (Jgs 13–16). Evidently the southern Danites gradually merged into the tribe of Judah, and no historical reference to the southern Danite tribe is made in the rest of the OT. The Danites were mentioned in King David’s time as mustering a considerable army loyal to David (1 Chr 12:35; 27:22).<\/p>\n<p>The Danites were among the tribes who did not drive the Canaanites from their territory (Jos 13:4-5; cf. Jgs 1:34-35). Joshua had to prod them into the task at the Shiloh assembly (Jos 18:1-4; 19:40-48). Eventually the Danites gave up the effort and sought other lands in the north, where conquest was easier. Their disobedience was further manifested in their open sin of setting up a “graven image” and establishing a rival priesthood, even though their priest was a Levite (Jgs 18:30-31). The result of that idolatry was that, at the division of the Israelite kingdom at the end of King Solomon’s reign, King Jeroboam of the northern kingdom of Israel chose the city of Dan as one of the idol shrines in which to set up the golden calves (1 Kgs 12:28-29). The Danites’ apostasy, and that of the other northern tribes, continued throughout their history (2 Kgs 10:29), and because of it they were eventually carried captive to Assyria (2 Kgs 17:1-23).<\/p>\n<p>The tribe name is mentioned in the prophet Ezekiel’s idealized description of the restored land and Jerusalem (Ez 48:1-2, 32). In the NT, the apostle John omitted the tribe from a list of Israel’s tribes (Rv 7:4-8).<\/p>\n<p><em>See also<\/em> Israel, History of; Dan (Person); Dan (Place).<\/p>","summary_ro":"DAN, Tribe of Israelite tribe named for the patriarch Jacob’s fifth son. The tribe of Dan, descended from Dan’s only known son, Hushim (cf. “Shuham” in Nm 26:42-43), had little distinction in its early years. Some Danites are mentioned in the wilderness narratives: Oholiab, a craftsman of the tabernacle (Ex 31:6; 35:34; 38:23); another whose mother married an Egyptian and who blasphemed God (Lv 24:11); and Ahiezer, chief prince of Dan during the exodus (Nm 1:12). Dan was the second largest tr...","summary_en":"DAN, Tribe of Israelite tribe named for the patriarch Jacob’s fifth son. The tribe of Dan, descended from Dan’s only known son, Hushim (cf. “Shuham” in Nm 26:42-43), had little distinction in its early years. Some Danites are mentioned in the wilderness narratives: Oholiab, a craftsman of the tabernacle (Ex 31:6; 35:34; 38:23); another whose mother married an Egyptian and who blasphemed God (Lv 24:11); and Ahiezer, chief prince of Dan during the exodus (Nm 1:12). Dan was the second largest tr...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115960,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":154110,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":171212,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":209719,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":226464,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":264916,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":281716,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":2953,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Asher (Tribe)","title_en":"Asher (Tribe)","content_ro":"<h3>ASHER (T<span>ribe<\/span>)<\/h3>\n<p>Israelite tribe that inhabited the fertile coastal territory when the Promised Land was divided for settlement. Asher’s allotment stretched north of Mt Carmel to a point slightly above the city of Sidon. The eastern boundary ran along the western slopes of the hills of Galilee (Jos 19:24-34). The tribes of Zebulun and Naphtali were Asher’s eastern neighbors. Due south, the Carmel mountain range was a natural barrier between Asher and the tribe of Manasseh. The land of Asher was agriculturally rich and is still known for its olive groves. Economically, the people of Asher joined in maritime trade with the Phoenicians of the city of Tyre.<\/p>\n<p>As a tribe, Asher fluctuated in size. From the few who entered Egypt with their father, Jacob, the tribe grew to 41,500 adult warriors at Mt Sinai (Nm 1:40-41). At the second census in the wilderness the tribe numbered 53,400 soldiers (Nm 26:47). At the time of King David the number varied from 26,000 to 40,000 warriors (1 Chr 7:40; 12:36). Asher was never more than fifth in size among the tribes of Israel.<\/p>\n<p>The tribe joined the rest of Israel in rejecting the optimistic reports of Caleb and Joshua about the land of Canaan (Nm 13:30–14:10). As a result, that generation perished in the wilderness after 40 years of wandering (Nm 14:22-25).<\/p>\n<p>At the close of the northern campaign in the Promised Land, Joshua gave the remaining seven tribes their own territory (Jos 18:2). The fifth partition went to Asher’s descendants. Earlier, Ahihud had been chosen by God to distribute land within the territory given to Asher’s tribe (Nm 34:16, 27). Certain Levites, descendants of Gershom, were allocated cities within its borders (Jos 21:6, 30; 1 Chr 6:62, 74).<\/p>\n<p>Like all the Israelite tribes, Asher was never able to possess all of its inheritance. Failure to drive out the inhabitants of Acco, Sidon, Ahlab, Achzib, Helbah, Aphik, and Rehob subjected the tribe to the degradations of pagan culture (Jgs 1:31). The “unpossessed” territory of the Sidonians and the Phoenicians stretched along the coastal region for 200 miles (322 kilometers). Thus “the Asherites dwelt among the Canaanites, the inhabitants of the land; for they did not drive them out” (Jgs 1:32, <span>rsv<\/span>). It is possible that Asher’s tribe, having become a partner in the enterprises of the successful Phoenicians, lost all desire to expel them from their cities.<\/p>\n<p>After the death of the Israelite judge Ehud, Israel fell into the hands of Jabin, king of Canaan. When the judge Deborah stirred up Barak to marshal Israel’s forces for battle, God gave their army a great victory and liberated them from their oppressor (Jgs 4). After the victory Deborah complained that “Asher sat unmoved at the seashore, remaining in his harbors” (Jgs 5:17, <span>nlt<\/span>). Eventually, through amalgamation, the tribe succumbed to Phoenician religious and cultural influences. Foreign invasion and pagan inroads were its downfall.<\/p>\n<p>Little is said in the Bible of the tribe’s leadership. At the time of the exodus, when the nation was organized at Mt Sinai, Pagiel the son of Ochran became tribal chief (Nm 1:13; 2:27; 7:72; 10:26). But the Bible is silent from then on about Asher’s leaders. None of the judges of Israel came from Asher, and in King David’s day the tribes of Asher and Gad were omitted from the list of the nation’s chief officers (1 Chr 27:16-22).<\/p>\n<p>Nevertheless, there are some bright spots in Asher’s tribal history. The tribe answered the call of Gideon to drive out the Midianite enemy (Jgs 6:1-8, 35; 7:23). They rallied with the rest of the tribes of Israel to defend Saul, their first king (1 Sm 11:7). Later, 40,000 Asherites sided with David to give him Saul’s kingdom (1 Chr 12:23-36). After the fall of Samaria in 722 <span>BC<\/span>, a small remnant came to Jerusalem to observe the first Passover feast in many years (2 Chr 30:5), when King Hezekiah (715–686 <span>BC<\/span>) invited all the tribes to assemble for the Passover (2 Chr 30:10-11).<\/p>\n<p>In the NT one of Asher’s descendants is mentioned, an 84-year-old widow named Anna, a prophetess. She described Jesus as “the redemption of Jerusalem” from the time of his dedication to the Lord in the temple (Lk 2:36-38).<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","content_en":"<h3>ASHER (T<span>ribe<\/span>)<\/h3>\n<p>Israelite tribe that inhabited the fertile coastal territory when the Promised Land was divided for settlement. Asher’s allotment stretched north of Mt Carmel to a point slightly above the city of Sidon. The eastern boundary ran along the western slopes of the hills of Galilee (Jos 19:24-34). The tribes of Zebulun and Naphtali were Asher’s eastern neighbors. Due south, the Carmel mountain range was a natural barrier between Asher and the tribe of Manasseh. The land of Asher was agriculturally rich and is still known for its olive groves. Economically, the people of Asher joined in maritime trade with the Phoenicians of the city of Tyre.<\/p>\n<p>As a tribe, Asher fluctuated in size. From the few who entered Egypt with their father, Jacob, the tribe grew to 41,500 adult warriors at Mt Sinai (Nm 1:40-41). At the second census in the wilderness the tribe numbered 53,400 soldiers (Nm 26:47). At the time of King David the number varied from 26,000 to 40,000 warriors (1 Chr 7:40; 12:36). Asher was never more than fifth in size among the tribes of Israel.<\/p>\n<p>The tribe joined the rest of Israel in rejecting the optimistic reports of Caleb and Joshua about the land of Canaan (Nm 13:30–14:10). As a result, that generation perished in the wilderness after 40 years of wandering (Nm 14:22-25).<\/p>\n<p>At the close of the northern campaign in the Promised Land, Joshua gave the remaining seven tribes their own territory (Jos 18:2). The fifth partition went to Asher’s descendants. Earlier, Ahihud had been chosen by God to distribute land within the territory given to Asher’s tribe (Nm 34:16, 27). Certain Levites, descendants of Gershom, were allocated cities within its borders (Jos 21:6, 30; 1 Chr 6:62, 74).<\/p>\n<p>Like all the Israelite tribes, Asher was never able to possess all of its inheritance. Failure to drive out the inhabitants of Acco, Sidon, Ahlab, Achzib, Helbah, Aphik, and Rehob subjected the tribe to the degradations of pagan culture (Jgs 1:31). The “unpossessed” territory of the Sidonians and the Phoenicians stretched along the coastal region for 200 miles (322 kilometers). Thus “the Asherites dwelt among the Canaanites, the inhabitants of the land; for they did not drive them out” (Jgs 1:32, <span>rsv<\/span>). It is possible that Asher’s tribe, having become a partner in the enterprises of the successful Phoenicians, lost all desire to expel them from their cities.<\/p>\n<p>After the death of the Israelite judge Ehud, Israel fell into the hands of Jabin, king of Canaan. When the judge Deborah stirred up Barak to marshal Israel’s forces for battle, God gave their army a great victory and liberated them from their oppressor (Jgs 4). After the victory Deborah complained that “Asher sat unmoved at the seashore, remaining in his harbors” (Jgs 5:17, <span>nlt<\/span>). Eventually, through amalgamation, the tribe succumbed to Phoenician religious and cultural influences. Foreign invasion and pagan inroads were its downfall.<\/p>\n<p>Little is said in the Bible of the tribe’s leadership. At the time of the exodus, when the nation was organized at Mt Sinai, Pagiel the son of Ochran became tribal chief (Nm 1:13; 2:27; 7:72; 10:26). But the Bible is silent from then on about Asher’s leaders. None of the judges of Israel came from Asher, and in King David’s day the tribes of Asher and Gad were omitted from the list of the nation’s chief officers (1 Chr 27:16-22).<\/p>\n<p>Nevertheless, there are some bright spots in Asher’s tribal history. The tribe answered the call of Gideon to drive out the Midianite enemy (Jgs 6:1-8, 35; 7:23). They rallied with the rest of the tribes of Israel to defend Saul, their first king (1 Sm 11:7). Later, 40,000 Asherites sided with David to give him Saul’s kingdom (1 Chr 12:23-36). After the fall of Samaria in 722 <span>BC<\/span>, a small remnant came to Jerusalem to observe the first Passover feast in many years (2 Chr 30:5), when King Hezekiah (715–686 <span>BC<\/span>) invited all the tribes to assemble for the Passover (2 Chr 30:10-11).<\/p>\n<p>In the NT one of Asher’s descendants is mentioned, an 84-year-old widow named Anna, a prophetess. She described Jesus as “the redemption of Jerusalem” from the time of his dedication to the Lord in the temple (Lk 2:36-38).<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","summary_ro":"ASHER (Tribe) Israelite tribe that inhabited the fertile coastal territory when the Promised Land was divided for settlement. Asher’s allotment stretched north of Mt Carmel to a point slightly above the city of Sidon. The eastern boundary ran along the western slopes of the hills of Galilee (Jos 19:24-34). The tribes of Zebulun and Naphtali were Asher’s eastern neighbors. Due south, the Carmel mountain range was a natural barrier between Asher and the tribe of Manasseh. The land of Asher was ...","summary_en":"ASHER (Tribe) Israelite tribe that inhabited the fertile coastal territory when the Promised Land was divided for settlement. Asher’s allotment stretched north of Mt Carmel to a point slightly above the city of Sidon. The eastern boundary ran along the western slopes of the hills of Galilee (Jos 19:24-34). The tribes of Zebulun and Naphtali were Asher’s eastern neighbors. Due south, the Carmel mountain range was a natural barrier between Asher and the tribe of Manasseh. The land of Asher was ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28120,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ocran","title_en":"Ocran","content_ro":"<h3>OCRAN<\/h3>\n<p>Father of Pagiel, the leader of Asher’s tribe during the wilderness journeys (Nm 1:13; 2:27; 7:72, 77; 10:26).<\/p>","content_en":"<h3>OCRAN<\/h3>\n<p>Father of Pagiel, the leader of Asher’s tribe during the wilderness journeys (Nm 1:13; 2:27; 7:72, 77; 10:26).<\/p>","summary_ro":"OCRAN Father of Pagiel, the leader of Asher’s tribe during the wilderness journeys (Nm 1:13; 2:27; 7:72, 77; 10:26).","summary_en":"OCRAN Father of Pagiel, the leader of Asher’s tribe during the wilderness journeys (Nm 1:13; 2:27; 7:72, 77; 10:26).","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28704,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pagiel","title_en":"Pagiel","content_ro":"<h3>PAGIEL<\/h3>\n<p>Ocran’s son from Asher’s tribe, who was appointed by Moses to help number the people in the wilderness. He also served as leader of his tribe during that time (Nm 1:13; 2:27; 7:72, 77; 10:26).<\/p>","content_en":"<h3>PAGIEL<\/h3>\n<p>Ocran’s son from Asher’s tribe, who was appointed by Moses to help number the people in the wilderness. He also served as leader of his tribe during that time (Nm 1:13; 2:27; 7:72, 77; 10:26).<\/p>","summary_ro":"PAGIEL Ocran’s son from Asher’s tribe, who was appointed by Moses to help number the people in the wilderness. He also served as leader of his tribe during that time (Nm 1:13; 2:27; 7:72, 77; 10:26).","summary_en":"PAGIEL Ocran’s son from Asher’s tribe, who was appointed by Moses to help number the people in the wilderness. He also served as leader of his tribe during that time (Nm 1:13; 2:27; 7:72, 77; 10:26).","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":936,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahira","title_en":"Ahira","content_ro":"<h3>AHIRA<\/h3>\n<p>Enan’s son and the leader of Naphtali’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt. As leader he presented his tribe’s offering at the consecration of the tabernacle (Nm 1:15; 2:29; 7:78, 83; 10:27).<\/p>","content_en":"<h3>AHIRA<\/h3>\n<p>Enan’s son and the leader of Naphtali’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt. As leader he presented his tribe’s offering at the consecration of the tabernacle (Nm 1:15; 2:29; 7:78, 83; 10:27).<\/p>","summary_ro":"AHIRA Enan’s son and the leader of Naphtali’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt. As leader he presented his tribe’s offering at the consecration of the tabernacle (Nm 1:15; 2:29; 7:78, 83; 10:27).","summary_en":"AHIRA Enan’s son and the leader of Naphtali’s tribe when the Israelites were roaming in the Sinai wilderness after their escape from Egypt. As leader he presented his tribe’s offering at the consecration of the tabernacle (Nm 1:15; 2:29; 7:78, 83; 10:27).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10796,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Enan","title_en":"Enan","content_ro":"<h3>ENAN<\/h3>\n<p>Ahira’s father. Ahira was appointed by Moses as the commander of the tribe of Naphtali during the first census of Israel in the desert of Sinai (Nm 1:15; 2:29; 7:78, 83; 10:27). The name is apparently preserved in the name Hazar-enan (-enon), a town somewhere between Damascus and Hauran (Nm 34:9; Ez 47:17; 48:1).<\/p>","content_en":"<h3>ENAN<\/h3>\n<p>Ahira’s father. Ahira was appointed by Moses as the commander of the tribe of Naphtali during the first census of Israel in the desert of Sinai (Nm 1:15; 2:29; 7:78, 83; 10:27). The name is apparently preserved in the name Hazar-enan (-enon), a town somewhere between Damascus and Hauran (Nm 34:9; Ez 47:17; 48:1).<\/p>","summary_ro":"ENAN Ahira’s father. Ahira was appointed by Moses as the commander of the tribe of Naphtali during the first census of Israel in the desert of Sinai (Nm 1:15; 2:29; 7:78, 83; 10:27). The name is apparently preserved in the name Hazar-enan (-enon), a town somewhere between Damascus and Hauran (Nm 34:9; Ez 47:17; 48:1).","summary_en":"ENAN Ahira’s father. Ahira was appointed by Moses as the commander of the tribe of Naphtali during the first census of Israel in the desert of Sinai (Nm 1:15; 2:29; 7:78, 83; 10:27). The name is apparently preserved in the name Hazar-enan (-enon), a town somewhere between Damascus and Hauran (Nm 34:9; Ez 47:17; 48:1).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":96190,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ietro (Reuel)","title_en":"Jethro (Reuel)","content_ro":"<h3>Ietro (Reuel)<\/h3>\n<p>Ietro, numit și Reuel (Exod 2:16-18; Num 10:29), era „preotul Madianului” (Exod 2:16). Moise le-a salvat pe cele șapte fiice ale lui Ietro de tratamentul aspru al altor păstori la o fântână și le-a ajutat să-și adape turmele. Acasă, ele i-au povestit tatălui lor despre această întâlnire surprinzătoare cu „un egiptean”. Ietro a răspuns cu recunoștință, invitându-l pe Moise la masă, iar Moise a rămas apoi să locuiască acolo. Mai târziu, Ietro i-a dat-o pe fiica lui, Sefora, lui Moise de soție.<\/p>\n<p>Pe când Moise locuia încă în Madian, lângă socrul său, L-a întâlnit pe Dumnezeu la rugul aprins (Exod 3:1-2). Înainte de a pleca spre Egipt, Moise i-a cerut voie lui Ietro să meargă; mai târziu, și-a trimis familia să rămână la Ietro în timpul Exodului.<\/p>\n<p>Când Moise și israeliții erau în pustiu, Ietro s-a întors împreună cu familia lui Moise. Ietro, care auzise despre izbăvirea poporului Său din Egipt de către Iahve, L-a recunoscut ca Dumnezeu al tuturor dumnezeilor. El I s-a închinat lui Iahve printr-o ardere-de-tot și prin jertfe, identificându-se astfel cu Israel (18:11). Drept răspuns, conducătorii lui Israel i s-au alăturat la „o masă de jertfă în prezența lui Dumnezeu” (18:12).<\/p>\n<p>Ietro a văzut că Moise era copleșit de grija pentru numărul mare de israeliți, așa că i-a dat lui Moise un sfat administrativ înțelept despre organizarea mai eficientă a poporului și despre judecarea neînțelegerilor dintre oameni (18:13-23). Moise a ascultat acest sfat și a numit oameni capabili care să-l ajute ca lideri și judecători peste popor (18:24-27). Ietro s-a întors în Madian și pare să nu mai fi avut alte interacțiuni cu Israel, însă fiul lui (Num 10:29-33) și alți urmași ai săi s-au așezat mai târziu împreună cu israeliții (Jud 1:16; 4:11).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 2:16-25; 3:1; 18:1-27; Num 10:29; Jud 1:16; 4:11<\/p>","content_en":"<h3>Jethro (Reuel)<\/h3>\n<p>Jethro, also called Reuel (Exod 2:16-18; Num 10:29), was “the priest of Midian” (Exod 2:16). Moses rescued Jethro’s seven daughters from the rough treatment of other shepherds at a well and helped them water their flocks. At home they told their father of this surprising encounter with “an Egyptian.” Jethro responded gratefully by inviting Moses for a meal, and Moses proceeded to settle there. At a later point, Jethro gave his daughter Zipporah to Moses in marriage.<\/p>\n<p>While Moses was still living in Midian near his father-in-law, he encountered God at the burning bush (Exod 3:1-2). Before leaving for Egypt, Moses asked Jethro’s permission to go; he later sent his family to stay with Jethro during the Exodus.<\/p>\n<p>When Moses and the Israelites were in the wilderness, Jethro returned with Moses’ family. Jethro, having heard of Yahweh’s deliverance of his people from Egypt, acknowledged him as the God of all gods. He worshiped Yahweh with a burnt offering and sacrifices, thereby identifying himself with Israel (18:11). In response, Israel’s leaders joined him for “a sacrificial meal in God’s presence” (18:12).<\/p>\n<p>Jethro saw that Moses was overwhelmed with caring for the vast numbers of Israelites, so he gave Moses good administrative advice about organizing the people more efficiently and about judging disputes among the people (18:13-23). Moses listened to this counsel and appointed able men to assist him as leaders and judges over the people (18:24-27). Jethro returned to Midian and seems not to have interacted further with Israel, but his son (Num 10:29-33) and other descendants later settled with the Israelites (Judg 1:16; 4:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:16-25; 3:1; 18:1-27; Num 10:29; Judg 1:16; 4:11<\/p>","summary_ro":"Ietro (Reuel) Ietro, numit și Reuel (Exod 2:16-18; Num 10:29), era „preotul Madianului” (Exod 2:16). Moise le-a salvat pe cele șapte fiice ale lui Ietro de tratamentul aspru al altor păstori la o fântână și le-a ajutat să-și adape turmele. Acasă, ele i-au povestit tatălui lor despre această întâlnire surprinzătoare cu „un egiptean”. Ietro a răspuns cu recunoștință, invitându-l pe Moise la masă, iar Moise a rămas apoi să locuiască acolo. Mai târziu, Ietro i-a dat-o pe fiica lui, Sefora, lui Mo...","summary_en":"Jethro (Reuel) Jethro, also called Reuel (Exod 2:16-18; Num 10:29), was “the priest of Midian” (Exod 2:16). Moses rescued Jethro’s seven daughters from the rough treatment of other shepherds at a well and helped them water their flocks. At home they told their father of this surprising encounter with “an Egyptian.” Jethro responded gratefully by inviting Moses for a meal, and Moses proceeded to settle there. At a later point, Jethro gave his daughter Zipporah to Moses in marriage. While Moses...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96244,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moise","title_en":"Moses","content_ro":"<h3>Moise<\/h3>\n<p>Moise a fost conducătorul întemeietor al lui Israel ca națiune. Dumnezeu l-a folosit pe Moise într-un moment decisiv din istoria poporului Său. El a fost profetul care a primit Legea și a mijlocit legământul lui Dumnezeu cu Israel la muntele Sinai (Exod 19:3-6). El a fost, de asemenea, primul scriitor cunoscut al Scripturii.<\/p>\n<p>Fratele mai mic al Mariei și al lui Aaron, Moise s-a născut în Egipt în împrejurări primejdioase (Exod 1:15–2:2). Faraonul Egiptului, temându-se de o răscoală, decretase ca toți băieții evrei să fie uciși la naștere. Mama lui Moise, Iochebed, și-a încredințat fiul prunc lui Dumnezeu și l-a așezat pe Nil într-un coș de papură. Fiica faraonului l-a găsit și l-a dus în palat, ca să-l crească drept copilul ei (Exod 2:3-10).<\/p>\n<p>Se cunosc puține lucruri despre creșterea lui Moise. Tradiția iudaică susține că el a primit atât pregătire administrativă, cât și instruire militară în casa faraonului. Când avea aproximativ patruzeci de ani, a ucis un egiptean pentru a salva un sclav evreu, apoi a fugit în Madian (2:11-15; compară cu Fapte 7:23-29). Acolo a salvat câteva tinere care erau hărțuite în timp ce își adăpau turmele. Tatăl lor (Ietro) l-a invitat acasă. Moise s-a căsătorit cu una dintre ele, Sefora, și și-a întemeiat o familie, îngrijind turmele socrului său.<\/p>\n<p>Aproximativ patruzeci de ani mai târziu, Dumnezeu i S-a descoperit lui Moise într-un rug aprins și l-a însărcinat să se întoarcă în Egipt pentru a-Și elibera poporul din robie (Exod 3:1–4:17). Moise a ezitat, temându-se că israeliții nu îl vor accepta ca lider. Atunci Dumnezeu i-a descoperit lui Moise numele Său de legământ, Yahweh, și l-a rânduit pe Aaron ca purtător de cuvânt al lui Moise.<\/p>\n<p>Moise și Aaron au mers în Egipt și l-au înfruntat pe faraon, care s-a împotrivit cu încăpățânare cererii lui Moise de a-i elibera pe sclavii israeliți. Moise a anunțat apoi o serie de plăgi, care în cele din urmă l-au convins pe faraon să-i lase pe israeliți să plece. După plecarea lor din Egipt, faraonul și-a schimbat hotărârea și i-a urmărit până la marginea Mării Roșii. Dumnezeu le-a dat israeliților posibilitatea să treacă în siguranță de cealaltă parte, despărțind apele; armata egipteană care îi urmărea a fost nimicită când apele s-au închis peste ea.<\/p>\n<p>Moise a condus Israelul la muntele Sinai, locul unde Îl întâlnise pe Dumnezeu la rugul aprins. Dumnezeu i S-a descoperit din nou lui Moise pe acel munte, dându-i Legea (inclusiv Cele Zece Porunci; Exod 20:1–23:19) și instrucțiuni pentru construirea Cortului Întâlnirii. Dar când Moise a coborât de pe munte, a descoperit că poporul Îl părăsise deja pe adevăratul Dumnezeu, închinându-se unui vițel de aur (Exod 32). Moise a aruncat cele două table ale Legii și le-a sfărâmat, apoi i-a mobilizat pe leviți să execute pedeapsa asupra unora dintre vinovați. După ce s-a rugat pentru popor, a primit o nouă copie a Legii și a condus poporul în construirea Cortului Întâlnirii.<\/p>\n<p>Moise a condus prin pustie un popor cârtitor, răzvrătit și neîncrezător. Chiar și fratele și sora lui i-au contestat conducerea, folosindu-se ca pretext de căsătoria lui cu o femeie cușită (Num 12). Moise a răspuns cu mare smerenie, iar Dumnezeu a confirmat că Moise era purtătorul Său de cuvânt și omul Său de încredere.<\/p>\n<p>Moise a fost un om mare, dar nu unul desăvârșit. Când poporul i-a întins răbdarea prin plângerile legate de lipsa apei, Moise nu a urmat instrucțiunile lui Dumnezeu și a lovit o anumită stâncă, în loc să-i vorbească (Num 20:1-13). Faptele lui nu au arătat sfințenia lui Dumnezeu, iar prin cuvintele sale Moise a lăsat să se înțeleagă că el însuși adusese apa prin propria putere (Num 20:10; compară cu Ps 106:32-33). Drept urmare, Dumnezeu nu i-a îngăduit să intre în Țara Promisă.<\/p>\n<p>Înainte de moarte, Moise a rostit o ultimă predică, cunoscută nouă ca fiind cartea Deuteronomul. Prima generație de israeliți, cei ieșiți din Egipt, murise în pustie, astfel că Moise se adresa unei noi generații. Moise a reînnoit legământul cu această generație, le-a reamintit condițiile lui și i-a îndemnat să-l asculte și să-I slujească numai Domnului.<\/p>\n<p>După ce a rostit această predică și înainte ca Israelul să intre în Canaan, Moise a urcat pe vârful Pisga, pe muntele Nebo, unde a murit. „Nu s-a mai ridicat în Israel niciun profet ca Moise, pe care <span>Domnul<\/span> să-l fi cunoscut față în față” (Deut 34:10). Numai Isus l-a întrecut pe Moise ca mijlocitor între Dumnezeu și oameni (Fapte 3:17-26; Evr 3).<\/p>\n<p>Moise este menționat în Noul Testament mai mult decât orice altă figură din Vechiul Testament și a apărut la schimbarea la față a lui Isus. Noul Testament subliniază rolul lui de dătător al Legii și folosește experiențele lui Moise pentru a arăta modele ale vieții sub noul legământ. Asemenea lui Moise, Isus a fost salvat ca prunc de planurile rele ale unui despot omenesc (Mat 2:13-18). Vestirea unei noi Legi de către Isus în Predica de pe Munte (Mat 5–7) corespunde dării Legii la Sinai și Îl prezintă pe Isus ca interpretul autorizat al voii lui Dumnezeu. Epistola către Evrei Îl compară pe Hristos cu Moise, în timp ce Epistola lui Pavel către Galateni și Evanghelia după Ioan contrastează Legea lui Moise cu noua relație a credinciosului cu Dumnezeu (vezi Ioan 1:17; Gal 3:1-5; Evr 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Cron 23:13-17; Ps 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Marcu 9:2-13; Fapte 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Evr 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","content_en":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","summary_ro":"Moise Moise a fost conducătorul întemeietor al lui Israel ca națiune. Dumnezeu l-a folosit pe Moise într-un moment decisiv din istoria poporului Său. El a fost profetul care a primit Legea și a mijlocit legământul lui Dumnezeu cu Israel la muntele Sinai (Exod 19:3-6). El a fost, de asemenea, primul scriitor cunoscut al Scripturii. Fratele mai mic al Mariei și al lui Aaron, Moise s-a născut în Egipt în împrejurări primejdioase (Exod 1:15–2:2). Faraonul Egiptului, temându-se de o răscoală, decr...","summary_en":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123816,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ietro (Reuel)","title_en":"Jethro (Reuel)","content_ro":"<h3>Ietro (Reuel)<\/h3>\n<p>Ietro, numit și Reuel (Exod 2:16-18; Num 10:29), era „preotul Madianului” (Exod 2:16). Moise le-a salvat pe cele șapte fiice ale lui Ietro de tratamentul aspru al altor păstori la o fântână și le-a ajutat să-și adape turmele. Acasă, ele i-au povestit tatălui lor despre această întâlnire surprinzătoare cu „un egiptean”. Ietro a răspuns cu recunoștință, invitându-l pe Moise la masă, iar Moise a rămas apoi să locuiască acolo. Mai târziu, Ietro i-a dat-o pe fiica lui, Sefora, lui Moise de soție.<\/p>\n<p>Pe când Moise locuia încă în Madian, lângă socrul său, L-a întâlnit pe Dumnezeu la rugul aprins (Exod 3:1-2). Înainte de a pleca spre Egipt, Moise i-a cerut voie lui Ietro să meargă; mai târziu, și-a trimis familia să rămână la Ietro în timpul Exodului.<\/p>\n<p>Când Moise și israeliții erau în pustiu, Ietro s-a întors împreună cu familia lui Moise. Ietro, care auzise despre izbăvirea poporului Său din Egipt de către Iahve, L-a recunoscut ca Dumnezeu al tuturor dumnezeilor. El I s-a închinat lui Iahve printr-o ardere-de-tot și prin jertfe, identificându-se astfel cu Israel (18:11). Drept răspuns, conducătorii lui Israel i s-au alăturat la „o masă de jertfă în prezența lui Dumnezeu” (18:12).<\/p>\n<p>Ietro a văzut că Moise era copleșit de grija pentru numărul mare de israeliți, așa că i-a dat lui Moise un sfat administrativ înțelept despre organizarea mai eficientă a poporului și despre judecarea neînțelegerilor dintre oameni (18:13-23). Moise a ascultat acest sfat și a numit oameni capabili care să-l ajute ca lideri și judecători peste popor (18:24-27). Ietro s-a întors în Madian și pare să nu mai fi avut alte interacțiuni cu Israel, însă fiul lui (Num 10:29-33) și alți urmași ai săi s-au așezat mai târziu împreună cu israeliții (Jud 1:16; 4:11).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 2:16-25; 3:1; 18:1-27; Num 10:29; Jud 1:16; 4:11<\/p>","content_en":"<h3>Jethro (Reuel)<\/h3>\n<p>Jethro, also called Reuel (Exod 2:16-18; Num 10:29), was “the priest of Midian” (Exod 2:16). Moses rescued Jethro’s seven daughters from the rough treatment of other shepherds at a well and helped them water their flocks. At home they told their father of this surprising encounter with “an Egyptian.” Jethro responded gratefully by inviting Moses for a meal, and Moses proceeded to settle there. At a later point, Jethro gave his daughter Zipporah to Moses in marriage.<\/p>\n<p>While Moses was still living in Midian near his father-in-law, he encountered God at the burning bush (Exod 3:1-2). Before leaving for Egypt, Moses asked Jethro’s permission to go; he later sent his family to stay with Jethro during the Exodus.<\/p>\n<p>When Moses and the Israelites were in the wilderness, Jethro returned with Moses’ family. Jethro, having heard of Yahweh’s deliverance of his people from Egypt, acknowledged him as the God of all gods. He worshiped Yahweh with a burnt offering and sacrifices, thereby identifying himself with Israel (18:11). In response, Israel’s leaders joined him for “a sacrificial meal in God’s presence” (18:12).<\/p>\n<p>Jethro saw that Moses was overwhelmed with caring for the vast numbers of Israelites, so he gave Moses good administrative advice about organizing the people more efficiently and about judging disputes among the people (18:13-23). Moses listened to this counsel and appointed able men to assist him as leaders and judges over the people (18:24-27). Jethro returned to Midian and seems not to have interacted further with Israel, but his son (Num 10:29-33) and other descendants later settled with the Israelites (Judg 1:16; 4:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:16-25; 3:1; 18:1-27; Num 10:29; Judg 1:16; 4:11<\/p>","summary_ro":"Ietro (Reuel) Ietro, numit și Reuel (Exod 2:16-18; Num 10:29), era „preotul Madianului” (Exod 2:16). Moise le-a salvat pe cele șapte fiice ale lui Ietro de tratamentul aspru al altor păstori la o fântână și le-a ajutat să-și adape turmele. Acasă, ele i-au povestit tatălui lor despre această întâlnire surprinzătoare cu „un egiptean”. Ietro a răspuns cu recunoștință, invitându-l pe Moise la masă, iar Moise a rămas apoi să locuiască acolo. Mai târziu, Ietro i-a dat-o pe fiica lui, Sefora, lui Mo...","summary_en":"Jethro (Reuel) Jethro, also called Reuel (Exod 2:16-18; Num 10:29), was “the priest of Midian” (Exod 2:16). Moses rescued Jethro’s seven daughters from the rough treatment of other shepherds at a well and helped them water their flocks. At home they told their father of this surprising encounter with “an Egyptian.” Jethro responded gratefully by inviting Moses for a meal, and Moses proceeded to settle there. At a later point, Jethro gave his daughter Zipporah to Moses in marriage. While Moses...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123870,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moise","title_en":"Moses","content_ro":"<h3>Moise<\/h3>\n<p>Moise a fost conducătorul întemeietor al lui Israel ca națiune. Dumnezeu l-a folosit pe Moise într-un moment decisiv din istoria poporului Său. El a fost profetul care a primit Legea și a mijlocit legământul lui Dumnezeu cu Israel la muntele Sinai (Exod 19:3-6). El a fost, de asemenea, primul scriitor cunoscut al Scripturii.<\/p>\n<p>Fratele mai mic al Mariei și al lui Aaron, Moise s-a născut în Egipt în împrejurări primejdioase (Exod 1:15–2:2). Faraonul Egiptului, temându-se de o răscoală, decretase ca toți băieții evrei să fie uciși la naștere. Mama lui Moise, Iochebed, și-a încredințat fiul prunc lui Dumnezeu și l-a așezat pe Nil într-un coș de papură. Fiica faraonului l-a găsit și l-a dus în palat, ca să-l crească drept copilul ei (Exod 2:3-10).<\/p>\n<p>Se cunosc puține lucruri despre creșterea lui Moise. Tradiția iudaică susține că el a primit atât pregătire administrativă, cât și instruire militară în casa faraonului. Când avea aproximativ patruzeci de ani, a ucis un egiptean pentru a salva un sclav evreu, apoi a fugit în Madian (2:11-15; compară cu Fapte 7:23-29). Acolo a salvat câteva tinere care erau hărțuite în timp ce își adăpau turmele. Tatăl lor (Ietro) l-a invitat acasă. Moise s-a căsătorit cu una dintre ele, Sefora, și și-a întemeiat o familie, îngrijind turmele socrului său.<\/p>\n<p>Aproximativ patruzeci de ani mai târziu, Dumnezeu i S-a descoperit lui Moise într-un rug aprins și l-a însărcinat să se întoarcă în Egipt pentru a-Și elibera poporul din robie (Exod 3:1–4:17). Moise a ezitat, temându-se că israeliții nu îl vor accepta ca lider. Atunci Dumnezeu i-a descoperit lui Moise numele Său de legământ, Yahweh, și l-a rânduit pe Aaron ca purtător de cuvânt al lui Moise.<\/p>\n<p>Moise și Aaron au mers în Egipt și l-au înfruntat pe faraon, care s-a împotrivit cu încăpățânare cererii lui Moise de a-i elibera pe sclavii israeliți. Moise a anunțat apoi o serie de plăgi, care în cele din urmă l-au convins pe faraon să-i lase pe israeliți să plece. După plecarea lor din Egipt, faraonul și-a schimbat hotărârea și i-a urmărit până la marginea Mării Roșii. Dumnezeu le-a dat israeliților posibilitatea să treacă în siguranță de cealaltă parte, despărțind apele; armata egipteană care îi urmărea a fost nimicită când apele s-au închis peste ea.<\/p>\n<p>Moise a condus Israelul la muntele Sinai, locul unde Îl întâlnise pe Dumnezeu la rugul aprins. Dumnezeu i S-a descoperit din nou lui Moise pe acel munte, dându-i Legea (inclusiv Cele Zece Porunci; Exod 20:1–23:19) și instrucțiuni pentru construirea Cortului Întâlnirii. Dar când Moise a coborât de pe munte, a descoperit că poporul Îl părăsise deja pe adevăratul Dumnezeu, închinându-se unui vițel de aur (Exod 32). Moise a aruncat cele două table ale Legii și le-a sfărâmat, apoi i-a mobilizat pe leviți să execute pedeapsa asupra unora dintre vinovați. După ce s-a rugat pentru popor, a primit o nouă copie a Legii și a condus poporul în construirea Cortului Întâlnirii.<\/p>\n<p>Moise a condus prin pustie un popor cârtitor, răzvrătit și neîncrezător. Chiar și fratele și sora lui i-au contestat conducerea, folosindu-se ca pretext de căsătoria lui cu o femeie cușită (Num 12). Moise a răspuns cu mare smerenie, iar Dumnezeu a confirmat că Moise era purtătorul Său de cuvânt și omul Său de încredere.<\/p>\n<p>Moise a fost un om mare, dar nu unul desăvârșit. Când poporul i-a întins răbdarea prin plângerile legate de lipsa apei, Moise nu a urmat instrucțiunile lui Dumnezeu și a lovit o anumită stâncă, în loc să-i vorbească (Num 20:1-13). Faptele lui nu au arătat sfințenia lui Dumnezeu, iar prin cuvintele sale Moise a lăsat să se înțeleagă că el însuși adusese apa prin propria putere (Num 20:10; compară cu Ps 106:32-33). Drept urmare, Dumnezeu nu i-a îngăduit să intre în Țara Promisă.<\/p>\n<p>Înainte de moarte, Moise a rostit o ultimă predică, cunoscută nouă ca fiind cartea Deuteronomul. Prima generație de israeliți, cei ieșiți din Egipt, murise în pustie, astfel că Moise se adresa unei noi generații. Moise a reînnoit legământul cu această generație, le-a reamintit condițiile lui și i-a îndemnat să-l asculte și să-I slujească numai Domnului.<\/p>\n<p>După ce a rostit această predică și înainte ca Israelul să intre în Canaan, Moise a urcat pe vârful Pisga, pe muntele Nebo, unde a murit. „Nu s-a mai ridicat în Israel niciun profet ca Moise, pe care <span>Domnul<\/span> să-l fi cunoscut față în față” (Deut 34:10). Numai Isus l-a întrecut pe Moise ca mijlocitor între Dumnezeu și oameni (Fapte 3:17-26; Evr 3).<\/p>\n<p>Moise este menționat în Noul Testament mai mult decât orice altă figură din Vechiul Testament și a apărut la schimbarea la față a lui Isus. Noul Testament subliniază rolul lui de dătător al Legii și folosește experiențele lui Moise pentru a arăta modele ale vieții sub noul legământ. Asemenea lui Moise, Isus a fost salvat ca prunc de planurile rele ale unui despot omenesc (Mat 2:13-18). Vestirea unei noi Legi de către Isus în Predica de pe Munte (Mat 5–7) corespunde dării Legii la Sinai și Îl prezintă pe Isus ca interpretul autorizat al voii lui Dumnezeu. Epistola către Evrei Îl compară pe Hristos cu Moise, în timp ce Epistola lui Pavel către Galateni și Evanghelia după Ioan contrastează Legea lui Moise cu noua relație a credinciosului cu Dumnezeu (vezi Ioan 1:17; Gal 3:1-5; Evr 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Cron 23:13-17; Ps 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Marcu 9:2-13; Fapte 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Evr 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","content_en":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","summary_ro":"Moise Moise a fost conducătorul întemeietor al lui Israel ca națiune. Dumnezeu l-a folosit pe Moise într-un moment decisiv din istoria poporului Său. El a fost profetul care a primit Legea și a mijlocit legământul lui Dumnezeu cu Israel la muntele Sinai (Exod 19:3-6). El a fost, de asemenea, primul scriitor cunoscut al Scripturii. Fratele mai mic al Mariei și al lui Aaron, Moise s-a născut în Egipt în împrejurări primejdioase (Exod 1:15–2:2). Faraonul Egiptului, temându-se de o răscoală, decr...","summary_en":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134038,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ietro (Reuel)","title_en":"Jethro (Reuel)","content_ro":"<h3>Ietro (Reuel)<\/h3>\n<p>Ietro, numit și Reuel (Exod 2:16-18; Num 10:29), era „preotul Madianului” (Exod 2:16). Moise le-a salvat pe cele șapte fiice ale lui Ietro de tratamentul aspru al altor păstori la o fântână și le-a ajutat să-și adape turmele. Acasă, ele i-au povestit tatălui lor despre această întâlnire surprinzătoare cu „un egiptean”. Ietro a răspuns cu recunoștință, invitându-l pe Moise la masă, iar Moise a rămas apoi să locuiască acolo. Mai târziu, Ietro i-a dat-o pe fiica lui, Sefora, lui Moise de soție.<\/p>\n<p>Pe când Moise locuia încă în Madian, lângă socrul său, L-a întâlnit pe Dumnezeu la rugul aprins (Exod 3:1-2). Înainte de a pleca spre Egipt, Moise i-a cerut voie lui Ietro să meargă; mai târziu, și-a trimis familia să rămână la Ietro în timpul Exodului.<\/p>\n<p>Când Moise și israeliții erau în pustiu, Ietro s-a întors împreună cu familia lui Moise. Ietro, care auzise despre izbăvirea poporului Său din Egipt de către Iahve, L-a recunoscut ca Dumnezeu al tuturor dumnezeilor. El I s-a închinat lui Iahve printr-o ardere-de-tot și prin jertfe, identificându-se astfel cu Israel (18:11). Drept răspuns, conducătorii lui Israel i s-au alăturat la „o masă de jertfă în prezența lui Dumnezeu” (18:12).<\/p>\n<p>Ietro a văzut că Moise era copleșit de grija pentru numărul mare de israeliți, așa că i-a dat lui Moise un sfat administrativ înțelept despre organizarea mai eficientă a poporului și despre judecarea neînțelegerilor dintre oameni (18:13-23). Moise a ascultat acest sfat și a numit oameni capabili care să-l ajute ca lideri și judecători peste popor (18:24-27). Ietro s-a întors în Madian și pare să nu mai fi avut alte interacțiuni cu Israel, însă fiul lui (Num 10:29-33) și alți urmași ai săi s-au așezat mai târziu împreună cu israeliții (Jud 1:16; 4:11).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 2:16-25; 3:1; 18:1-27; Num 10:29; Jud 1:16; 4:11<\/p>","content_en":"<h3>Jethro (Reuel)<\/h3>\n<p>Jethro, also called Reuel (Exod 2:16-18; Num 10:29), was “the priest of Midian” (Exod 2:16). Moses rescued Jethro’s seven daughters from the rough treatment of other shepherds at a well and helped them water their flocks. At home they told their father of this surprising encounter with “an Egyptian.” Jethro responded gratefully by inviting Moses for a meal, and Moses proceeded to settle there. At a later point, Jethro gave his daughter Zipporah to Moses in marriage.<\/p>\n<p>While Moses was still living in Midian near his father-in-law, he encountered God at the burning bush (Exod 3:1-2). Before leaving for Egypt, Moses asked Jethro’s permission to go; he later sent his family to stay with Jethro during the Exodus.<\/p>\n<p>When Moses and the Israelites were in the wilderness, Jethro returned with Moses’ family. Jethro, having heard of Yahweh’s deliverance of his people from Egypt, acknowledged him as the God of all gods. He worshiped Yahweh with a burnt offering and sacrifices, thereby identifying himself with Israel (18:11). In response, Israel’s leaders joined him for “a sacrificial meal in God’s presence” (18:12).<\/p>\n<p>Jethro saw that Moses was overwhelmed with caring for the vast numbers of Israelites, so he gave Moses good administrative advice about organizing the people more efficiently and about judging disputes among the people (18:13-23). Moses listened to this counsel and appointed able men to assist him as leaders and judges over the people (18:24-27). Jethro returned to Midian and seems not to have interacted further with Israel, but his son (Num 10:29-33) and other descendants later settled with the Israelites (Judg 1:16; 4:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:16-25; 3:1; 18:1-27; Num 10:29; Judg 1:16; 4:11<\/p>","summary_ro":"Ietro (Reuel) Ietro, numit și Reuel (Exod 2:16-18; Num 10:29), era „preotul Madianului” (Exod 2:16). Moise le-a salvat pe cele șapte fiice ale lui Ietro de tratamentul aspru al altor păstori la o fântână și le-a ajutat să-și adape turmele. Acasă, ele i-au povestit tatălui lor despre această întâlnire surprinzătoare cu „un egiptean”. Ietro a răspuns cu recunoștință, invitându-l pe Moise la masă, iar Moise a rămas apoi să locuiască acolo. Mai târziu, Ietro i-a dat-o pe fiica lui, Sefora, lui Mo...","summary_en":"Jethro (Reuel) Jethro, also called Reuel (Exod 2:16-18; Num 10:29), was “the priest of Midian” (Exod 2:16). Moses rescued Jethro’s seven daughters from the rough treatment of other shepherds at a well and helped them water their flocks. At home they told their father of this surprising encounter with “an Egyptian.” Jethro responded gratefully by inviting Moses for a meal, and Moses proceeded to settle there. At a later point, Jethro gave his daughter Zipporah to Moses in marriage. While Moses...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134146,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moise","title_en":"Moses","content_ro":"<h3>Moise<\/h3>\n<p>Moise a fost conducătorul întemeietor al lui Israel ca națiune. Dumnezeu l-a folosit pe Moise într-un moment decisiv din istoria poporului Său. El a fost profetul care a primit Legea și a mijlocit legământul lui Dumnezeu cu Israel la muntele Sinai (Exod 19:3-6). El a fost, de asemenea, primul scriitor cunoscut al Scripturii.<\/p>\n<p>Fratele mai mic al Mariei și al lui Aaron, Moise s-a născut în Egipt în împrejurări primejdioase (Exod 1:15–2:2). Faraonul Egiptului, temându-se de o răscoală, decretase ca toți băieții evrei să fie uciși la naștere. Mama lui Moise, Iochebed, și-a încredințat fiul prunc lui Dumnezeu și l-a așezat pe Nil într-un coș de papură. Fiica faraonului l-a găsit și l-a dus în palat, ca să-l crească drept copilul ei (Exod 2:3-10).<\/p>\n<p>Se cunosc puține lucruri despre creșterea lui Moise. Tradiția iudaică susține că el a primit atât pregătire administrativă, cât și instruire militară în casa faraonului. Când avea aproximativ patruzeci de ani, a ucis un egiptean pentru a salva un sclav evreu, apoi a fugit în Madian (2:11-15; compară cu Fapte 7:23-29). Acolo a salvat câteva tinere care erau hărțuite în timp ce își adăpau turmele. Tatăl lor (Ietro) l-a invitat acasă. Moise s-a căsătorit cu una dintre ele, Sefora, și și-a întemeiat o familie, îngrijind turmele socrului său.<\/p>\n<p>Aproximativ patruzeci de ani mai târziu, Dumnezeu i S-a descoperit lui Moise într-un rug aprins și l-a însărcinat să se întoarcă în Egipt pentru a-Și elibera poporul din robie (Exod 3:1–4:17). Moise a ezitat, temându-se că israeliții nu îl vor accepta ca lider. Atunci Dumnezeu i-a descoperit lui Moise numele Său de legământ, Yahweh, și l-a rânduit pe Aaron ca purtător de cuvânt al lui Moise.<\/p>\n<p>Moise și Aaron au mers în Egipt și l-au înfruntat pe faraon, care s-a împotrivit cu încăpățânare cererii lui Moise de a-i elibera pe sclavii israeliți. Moise a anunțat apoi o serie de plăgi, care în cele din urmă l-au convins pe faraon să-i lase pe israeliți să plece. După plecarea lor din Egipt, faraonul și-a schimbat hotărârea și i-a urmărit până la marginea Mării Roșii. Dumnezeu le-a dat israeliților posibilitatea să treacă în siguranță de cealaltă parte, despărțind apele; armata egipteană care îi urmărea a fost nimicită când apele s-au închis peste ea.<\/p>\n<p>Moise a condus Israelul la muntele Sinai, locul unde Îl întâlnise pe Dumnezeu la rugul aprins. Dumnezeu i S-a descoperit din nou lui Moise pe acel munte, dându-i Legea (inclusiv Cele Zece Porunci; Exod 20:1–23:19) și instrucțiuni pentru construirea Cortului Întâlnirii. Dar când Moise a coborât de pe munte, a descoperit că poporul Îl părăsise deja pe adevăratul Dumnezeu, închinându-se unui vițel de aur (Exod 32). Moise a aruncat cele două table ale Legii și le-a sfărâmat, apoi i-a mobilizat pe leviți să execute pedeapsa asupra unora dintre vinovați. După ce s-a rugat pentru popor, a primit o nouă copie a Legii și a condus poporul în construirea Cortului Întâlnirii.<\/p>\n<p>Moise a condus prin pustie un popor cârtitor, răzvrătit și neîncrezător. Chiar și fratele și sora lui i-au contestat conducerea, folosindu-se ca pretext de căsătoria lui cu o femeie cușită (Num 12). Moise a răspuns cu mare smerenie, iar Dumnezeu a confirmat că Moise era purtătorul Său de cuvânt și omul Său de încredere.<\/p>\n<p>Moise a fost un om mare, dar nu unul desăvârșit. Când poporul i-a întins răbdarea prin plângerile legate de lipsa apei, Moise nu a urmat instrucțiunile lui Dumnezeu și a lovit o anumită stâncă, în loc să-i vorbească (Num 20:1-13). Faptele lui nu au arătat sfințenia lui Dumnezeu, iar prin cuvintele sale Moise a lăsat să se înțeleagă că el însuși adusese apa prin propria putere (Num 20:10; compară cu Ps 106:32-33). Drept urmare, Dumnezeu nu i-a îngăduit să intre în Țara Promisă.<\/p>\n<p>Înainte de moarte, Moise a rostit o ultimă predică, cunoscută nouă ca fiind cartea Deuteronomul. Prima generație de israeliți, cei ieșiți din Egipt, murise în pustie, astfel că Moise se adresa unei noi generații. Moise a reînnoit legământul cu această generație, le-a reamintit condițiile lui și i-a îndemnat să-l asculte și să-I slujească numai Domnului.<\/p>\n<p>După ce a rostit această predică și înainte ca Israelul să intre în Canaan, Moise a urcat pe vârful Pisga, pe muntele Nebo, unde a murit. „Nu s-a mai ridicat în Israel niciun profet ca Moise, pe care <span>Domnul<\/span> să-l fi cunoscut față în față” (Deut 34:10). Numai Isus l-a întrecut pe Moise ca mijlocitor între Dumnezeu și oameni (Fapte 3:17-26; Evr 3).<\/p>\n<p>Moise este menționat în Noul Testament mai mult decât orice altă figură din Vechiul Testament și a apărut la schimbarea la față a lui Isus. Noul Testament subliniază rolul lui de dătător al Legii și folosește experiențele lui Moise pentru a arăta modele ale vieții sub noul legământ. Asemenea lui Moise, Isus a fost salvat ca prunc de planurile rele ale unui despot omenesc (Mat 2:13-18). Vestirea unei noi Legi de către Isus în Predica de pe Munte (Mat 5–7) corespunde dării Legii la Sinai și Îl prezintă pe Isus ca interpretul autorizat al voii lui Dumnezeu. Epistola către Evrei Îl compară pe Hristos cu Moise, în timp ce Epistola lui Pavel către Galateni și Evanghelia după Ioan contrastează Legea lui Moise cu noua relație a credinciosului cu Dumnezeu (vezi Ioan 1:17; Gal 3:1-5; Evr 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Cron 23:13-17; Ps 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Marcu 9:2-13; Fapte 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Evr 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","content_en":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","summary_ro":"Moise Moise a fost conducătorul întemeietor al lui Israel ca națiune. Dumnezeu l-a folosit pe Moise într-un moment decisiv din istoria poporului Său. El a fost profetul care a primit Legea și a mijlocit legământul lui Dumnezeu cu Israel la muntele Sinai (Exod 19:3-6). El a fost, de asemenea, primul scriitor cunoscut al Scripturii. Fratele mai mic al Mariei și al lui Aaron, Moise s-a născut în Egipt în împrejurări primejdioase (Exod 1:15–2:2). Faraonul Egiptului, temându-se de o răscoală, decr...","summary_en":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179068,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ietro (Reuel)","title_en":"Jethro (Reuel)","content_ro":"<h3>Ietro (Reuel)<\/h3>\n<p>Ietro, numit și Reuel (Exod 2:16-18; Num 10:29), era „preotul Madianului” (Exod 2:16). Moise le-a salvat pe cele șapte fiice ale lui Ietro de tratamentul aspru al altor păstori la o fântână și le-a ajutat să-și adape turmele. Acasă, ele i-au povestit tatălui lor despre această întâlnire surprinzătoare cu „un egiptean”. Ietro a răspuns cu recunoștință, invitându-l pe Moise la masă, iar Moise a rămas apoi să locuiască acolo. Mai târziu, Ietro i-a dat-o pe fiica lui, Sefora, lui Moise de soție.<\/p>\n<p>Pe când Moise locuia încă în Madian, lângă socrul său, L-a întâlnit pe Dumnezeu la rugul aprins (Exod 3:1-2). Înainte de a pleca spre Egipt, Moise i-a cerut voie lui Ietro să meargă; mai târziu, și-a trimis familia să rămână la Ietro în timpul Exodului.<\/p>\n<p>Când Moise și israeliții erau în pustiu, Ietro s-a întors împreună cu familia lui Moise. Ietro, care auzise despre izbăvirea poporului Său din Egipt de către Iahve, L-a recunoscut ca Dumnezeu al tuturor dumnezeilor. El I s-a închinat lui Iahve printr-o ardere-de-tot și prin jertfe, identificându-se astfel cu Israel (18:11). Drept răspuns, conducătorii lui Israel i s-au alăturat la „o masă de jertfă în prezența lui Dumnezeu” (18:12).<\/p>\n<p>Ietro a văzut că Moise era copleșit de grija pentru numărul mare de israeliți, așa că i-a dat lui Moise un sfat administrativ înțelept despre organizarea mai eficientă a poporului și despre judecarea neînțelegerilor dintre oameni (18:13-23). Moise a ascultat acest sfat și a numit oameni capabili care să-l ajute ca lideri și judecători peste popor (18:24-27). Ietro s-a întors în Madian și pare să nu mai fi avut alte interacțiuni cu Israel, însă fiul lui (Num 10:29-33) și alți urmași ai săi s-au așezat mai târziu împreună cu israeliții (Jud 1:16; 4:11).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 2:16-25; 3:1; 18:1-27; Num 10:29; Jud 1:16; 4:11<\/p>","content_en":"<h3>Jethro (Reuel)<\/h3>\n<p>Jethro, also called Reuel (Exod 2:16-18; Num 10:29), was “the priest of Midian” (Exod 2:16). Moses rescued Jethro’s seven daughters from the rough treatment of other shepherds at a well and helped them water their flocks. At home they told their father of this surprising encounter with “an Egyptian.” Jethro responded gratefully by inviting Moses for a meal, and Moses proceeded to settle there. At a later point, Jethro gave his daughter Zipporah to Moses in marriage.<\/p>\n<p>While Moses was still living in Midian near his father-in-law, he encountered God at the burning bush (Exod 3:1-2). Before leaving for Egypt, Moses asked Jethro’s permission to go; he later sent his family to stay with Jethro during the Exodus.<\/p>\n<p>When Moses and the Israelites were in the wilderness, Jethro returned with Moses’ family. Jethro, having heard of Yahweh’s deliverance of his people from Egypt, acknowledged him as the God of all gods. He worshiped Yahweh with a burnt offering and sacrifices, thereby identifying himself with Israel (18:11). In response, Israel’s leaders joined him for “a sacrificial meal in God’s presence” (18:12).<\/p>\n<p>Jethro saw that Moses was overwhelmed with caring for the vast numbers of Israelites, so he gave Moses good administrative advice about organizing the people more efficiently and about judging disputes among the people (18:13-23). Moses listened to this counsel and appointed able men to assist him as leaders and judges over the people (18:24-27). Jethro returned to Midian and seems not to have interacted further with Israel, but his son (Num 10:29-33) and other descendants later settled with the Israelites (Judg 1:16; 4:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:16-25; 3:1; 18:1-27; Num 10:29; Judg 1:16; 4:11<\/p>","summary_ro":"Ietro (Reuel) Ietro, numit și Reuel (Exod 2:16-18; Num 10:29), era „preotul Madianului” (Exod 2:16). Moise le-a salvat pe cele șapte fiice ale lui Ietro de tratamentul aspru al altor păstori la o fântână și le-a ajutat să-și adape turmele. Acasă, ele i-au povestit tatălui lor despre această întâlnire surprinzătoare cu „un egiptean”. Ietro a răspuns cu recunoștință, invitându-l pe Moise la masă, iar Moise a rămas apoi să locuiască acolo. Mai târziu, Ietro i-a dat-o pe fiica lui, Sefora, lui Mo...","summary_en":"Jethro (Reuel) Jethro, also called Reuel (Exod 2:16-18; Num 10:29), was “the priest of Midian” (Exod 2:16). Moses rescued Jethro’s seven daughters from the rough treatment of other shepherds at a well and helped them water their flocks. At home they told their father of this surprising encounter with “an Egyptian.” Jethro responded gratefully by inviting Moses for a meal, and Moses proceeded to settle there. At a later point, Jethro gave his daughter Zipporah to Moses in marriage. While Moses...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179122,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moise","title_en":"Moses","content_ro":"<h3>Moise<\/h3>\n<p>Moise a fost conducătorul întemeietor al lui Israel ca națiune. Dumnezeu l-a folosit pe Moise într-un moment decisiv din istoria poporului Său. El a fost profetul care a primit Legea și a mijlocit legământul lui Dumnezeu cu Israel la muntele Sinai (Exod 19:3-6). El a fost, de asemenea, primul scriitor cunoscut al Scripturii.<\/p>\n<p>Fratele mai mic al Mariei și al lui Aaron, Moise s-a născut în Egipt în împrejurări primejdioase (Exod 1:15–2:2). Faraonul Egiptului, temându-se de o răscoală, decretase ca toți băieții evrei să fie uciși la naștere. Mama lui Moise, Iochebed, și-a încredințat fiul prunc lui Dumnezeu și l-a așezat pe Nil într-un coș de papură. Fiica faraonului l-a găsit și l-a dus în palat, ca să-l crească drept copilul ei (Exod 2:3-10).<\/p>\n<p>Se cunosc puține lucruri despre creșterea lui Moise. Tradiția iudaică susține că el a primit atât pregătire administrativă, cât și instruire militară în casa faraonului. Când avea aproximativ patruzeci de ani, a ucis un egiptean pentru a salva un sclav evreu, apoi a fugit în Madian (2:11-15; compară cu Fapte 7:23-29). Acolo a salvat câteva tinere care erau hărțuite în timp ce își adăpau turmele. Tatăl lor (Ietro) l-a invitat acasă. Moise s-a căsătorit cu una dintre ele, Sefora, și și-a întemeiat o familie, îngrijind turmele socrului său.<\/p>\n<p>Aproximativ patruzeci de ani mai târziu, Dumnezeu i S-a descoperit lui Moise într-un rug aprins și l-a însărcinat să se întoarcă în Egipt pentru a-Și elibera poporul din robie (Exod 3:1–4:17). Moise a ezitat, temându-se că israeliții nu îl vor accepta ca lider. Atunci Dumnezeu i-a descoperit lui Moise numele Său de legământ, Yahweh, și l-a rânduit pe Aaron ca purtător de cuvânt al lui Moise.<\/p>\n<p>Moise și Aaron au mers în Egipt și l-au înfruntat pe faraon, care s-a împotrivit cu încăpățânare cererii lui Moise de a-i elibera pe sclavii israeliți. Moise a anunțat apoi o serie de plăgi, care în cele din urmă l-au convins pe faraon să-i lase pe israeliți să plece. După plecarea lor din Egipt, faraonul și-a schimbat hotărârea și i-a urmărit până la marginea Mării Roșii. Dumnezeu le-a dat israeliților posibilitatea să treacă în siguranță de cealaltă parte, despărțind apele; armata egipteană care îi urmărea a fost nimicită când apele s-au închis peste ea.<\/p>\n<p>Moise a condus Israelul la muntele Sinai, locul unde Îl întâlnise pe Dumnezeu la rugul aprins. Dumnezeu i S-a descoperit din nou lui Moise pe acel munte, dându-i Legea (inclusiv Cele Zece Porunci; Exod 20:1–23:19) și instrucțiuni pentru construirea Cortului Întâlnirii. Dar când Moise a coborât de pe munte, a descoperit că poporul Îl părăsise deja pe adevăratul Dumnezeu, închinându-se unui vițel de aur (Exod 32). Moise a aruncat cele două table ale Legii și le-a sfărâmat, apoi i-a mobilizat pe leviți să execute pedeapsa asupra unora dintre vinovați. După ce s-a rugat pentru popor, a primit o nouă copie a Legii și a condus poporul în construirea Cortului Întâlnirii.<\/p>\n<p>Moise a condus prin pustie un popor cârtitor, răzvrătit și neîncrezător. Chiar și fratele și sora lui i-au contestat conducerea, folosindu-se ca pretext de căsătoria lui cu o femeie cușită (Num 12). Moise a răspuns cu mare smerenie, iar Dumnezeu a confirmat că Moise era purtătorul Său de cuvânt și omul Său de încredere.<\/p>\n<p>Moise a fost un om mare, dar nu unul desăvârșit. Când poporul i-a întins răbdarea prin plângerile legate de lipsa apei, Moise nu a urmat instrucțiunile lui Dumnezeu și a lovit o anumită stâncă, în loc să-i vorbească (Num 20:1-13). Faptele lui nu au arătat sfințenia lui Dumnezeu, iar prin cuvintele sale Moise a lăsat să se înțeleagă că el însuși adusese apa prin propria putere (Num 20:10; compară cu Ps 106:32-33). Drept urmare, Dumnezeu nu i-a îngăduit să intre în Țara Promisă.<\/p>\n<p>Înainte de moarte, Moise a rostit o ultimă predică, cunoscută nouă ca fiind cartea Deuteronomul. Prima generație de israeliți, cei ieșiți din Egipt, murise în pustie, astfel că Moise se adresa unei noi generații. Moise a reînnoit legământul cu această generație, le-a reamintit condițiile lui și i-a îndemnat să-l asculte și să-I slujească numai Domnului.<\/p>\n<p>După ce a rostit această predică și înainte ca Israelul să intre în Canaan, Moise a urcat pe vârful Pisga, pe muntele Nebo, unde a murit. „Nu s-a mai ridicat în Israel niciun profet ca Moise, pe care <span>Domnul<\/span> să-l fi cunoscut față în față” (Deut 34:10). Numai Isus l-a întrecut pe Moise ca mijlocitor între Dumnezeu și oameni (Fapte 3:17-26; Evr 3).<\/p>\n<p>Moise este menționat în Noul Testament mai mult decât orice altă figură din Vechiul Testament și a apărut la schimbarea la față a lui Isus. Noul Testament subliniază rolul lui de dătător al Legii și folosește experiențele lui Moise pentru a arăta modele ale vieții sub noul legământ. Asemenea lui Moise, Isus a fost salvat ca prunc de planurile rele ale unui despot omenesc (Mat 2:13-18). Vestirea unei noi Legi de către Isus în Predica de pe Munte (Mat 5–7) corespunde dării Legii la Sinai și Îl prezintă pe Isus ca interpretul autorizat al voii lui Dumnezeu. Epistola către Evrei Îl compară pe Hristos cu Moise, în timp ce Epistola lui Pavel către Galateni și Evanghelia după Ioan contrastează Legea lui Moise cu noua relație a credinciosului cu Dumnezeu (vezi Ioan 1:17; Gal 3:1-5; Evr 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Cron 23:13-17; Ps 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Marcu 9:2-13; Fapte 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Evr 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","content_en":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","summary_ro":"Moise Moise a fost conducătorul întemeietor al lui Israel ca națiune. Dumnezeu l-a folosit pe Moise într-un moment decisiv din istoria poporului Său. El a fost profetul care a primit Legea și a mijlocit legământul lui Dumnezeu cu Israel la muntele Sinai (Exod 19:3-6). El a fost, de asemenea, primul scriitor cunoscut al Scripturii. Fratele mai mic al Mariei și al lui Aaron, Moise s-a născut în Egipt în împrejurări primejdioase (Exod 1:15–2:2). Faraonul Egiptului, temându-se de o răscoală, decr...","summary_en":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":188925,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ietro (Reuel)","title_en":"Jethro (Reuel)","content_ro":"<h3>Ietro (Reuel)<\/h3>\n<p>Ietro, numit și Reuel (Exod 2:16-18; Num 10:29), era „preotul Madianului” (Exod 2:16). Moise le-a salvat pe cele șapte fiice ale lui Ietro de tratamentul aspru al altor păstori la o fântână și le-a ajutat să-și adape turmele. Acasă, ele i-au povestit tatălui lor despre această întâlnire surprinzătoare cu „un egiptean”. Ietro a răspuns cu recunoștință, invitându-l pe Moise la masă, iar Moise a rămas apoi să locuiască acolo. Mai târziu, Ietro i-a dat-o pe fiica lui, Sefora, lui Moise de soție.<\/p>\n<p>Pe când Moise locuia încă în Madian, lângă socrul său, L-a întâlnit pe Dumnezeu la rugul aprins (Exod 3:1-2). Înainte de a pleca spre Egipt, Moise i-a cerut voie lui Ietro să meargă; mai târziu, și-a trimis familia să rămână la Ietro în timpul Exodului.<\/p>\n<p>Când Moise și israeliții erau în pustiu, Ietro s-a întors împreună cu familia lui Moise. Ietro, care auzise despre izbăvirea poporului Său din Egipt de către Iahve, L-a recunoscut ca Dumnezeu al tuturor dumnezeilor. El I s-a închinat lui Iahve printr-o ardere-de-tot și prin jertfe, identificându-se astfel cu Israel (18:11). Drept răspuns, conducătorii lui Israel i s-au alăturat la „o masă de jertfă în prezența lui Dumnezeu” (18:12).<\/p>\n<p>Ietro a văzut că Moise era copleșit de grija pentru numărul mare de israeliți, așa că i-a dat lui Moise un sfat administrativ înțelept despre organizarea mai eficientă a poporului și despre judecarea neînțelegerilor dintre oameni (18:13-23). Moise a ascultat acest sfat și a numit oameni capabili care să-l ajute ca lideri și judecători peste popor (18:24-27). Ietro s-a întors în Madian și pare să nu mai fi avut alte interacțiuni cu Israel, însă fiul lui (Num 10:29-33) și alți urmași ai săi s-au așezat mai târziu împreună cu israeliții (Jud 1:16; 4:11).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 2:16-25; 3:1; 18:1-27; Num 10:29; Jud 1:16; 4:11<\/p>","content_en":"<h3>Jethro (Reuel)<\/h3>\n<p>Jethro, also called Reuel (Exod 2:16-18; Num 10:29), was “the priest of Midian” (Exod 2:16). Moses rescued Jethro’s seven daughters from the rough treatment of other shepherds at a well and helped them water their flocks. At home they told their father of this surprising encounter with “an Egyptian.” Jethro responded gratefully by inviting Moses for a meal, and Moses proceeded to settle there. At a later point, Jethro gave his daughter Zipporah to Moses in marriage.<\/p>\n<p>While Moses was still living in Midian near his father-in-law, he encountered God at the burning bush (Exod 3:1-2). Before leaving for Egypt, Moses asked Jethro’s permission to go; he later sent his family to stay with Jethro during the Exodus.<\/p>\n<p>When Moses and the Israelites were in the wilderness, Jethro returned with Moses’ family. Jethro, having heard of Yahweh’s deliverance of his people from Egypt, acknowledged him as the God of all gods. He worshiped Yahweh with a burnt offering and sacrifices, thereby identifying himself with Israel (18:11). In response, Israel’s leaders joined him for “a sacrificial meal in God’s presence” (18:12).<\/p>\n<p>Jethro saw that Moses was overwhelmed with caring for the vast numbers of Israelites, so he gave Moses good administrative advice about organizing the people more efficiently and about judging disputes among the people (18:13-23). Moses listened to this counsel and appointed able men to assist him as leaders and judges over the people (18:24-27). Jethro returned to Midian and seems not to have interacted further with Israel, but his son (Num 10:29-33) and other descendants later settled with the Israelites (Judg 1:16; 4:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:16-25; 3:1; 18:1-27; Num 10:29; Judg 1:16; 4:11<\/p>","summary_ro":"Ietro (Reuel) Ietro, numit și Reuel (Exod 2:16-18; Num 10:29), era „preotul Madianului” (Exod 2:16). Moise le-a salvat pe cele șapte fiice ale lui Ietro de tratamentul aspru al altor păstori la o fântână și le-a ajutat să-și adape turmele. Acasă, ele i-au povestit tatălui lor despre această întâlnire surprinzătoare cu „un egiptean”. Ietro a răspuns cu recunoștință, invitându-l pe Moise la masă, iar Moise a rămas apoi să locuiască acolo. Mai târziu, Ietro i-a dat-o pe fiica lui, Sefora, lui Mo...","summary_en":"Jethro (Reuel) Jethro, also called Reuel (Exod 2:16-18; Num 10:29), was “the priest of Midian” (Exod 2:16). Moses rescued Jethro’s seven daughters from the rough treatment of other shepherds at a well and helped them water their flocks. At home they told their father of this surprising encounter with “an Egyptian.” Jethro responded gratefully by inviting Moses for a meal, and Moses proceeded to settle there. At a later point, Jethro gave his daughter Zipporah to Moses in marriage. While Moses...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":189033,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moise","title_en":"Moses","content_ro":"<h3>Moise<\/h3>\n<p>Moise a fost conducătorul întemeietor al lui Israel ca națiune. Dumnezeu l-a folosit pe Moise într-un moment decisiv din istoria poporului Său. El a fost profetul care a primit Legea și a mijlocit legământul lui Dumnezeu cu Israel la muntele Sinai (Exod 19:3-6). El a fost, de asemenea, primul scriitor cunoscut al Scripturii.<\/p>\n<p>Fratele mai mic al Mariei și al lui Aaron, Moise s-a născut în Egipt în împrejurări primejdioase (Exod 1:15–2:2). Faraonul Egiptului, temându-se de o răscoală, decretase ca toți băieții evrei să fie uciși la naștere. Mama lui Moise, Iochebed, și-a încredințat fiul prunc lui Dumnezeu și l-a așezat pe Nil într-un coș de papură. Fiica faraonului l-a găsit și l-a dus în palat, ca să-l crească drept copilul ei (Exod 2:3-10).<\/p>\n<p>Se cunosc puține lucruri despre creșterea lui Moise. Tradiția iudaică susține că el a primit atât pregătire administrativă, cât și instruire militară în casa faraonului. Când avea aproximativ patruzeci de ani, a ucis un egiptean pentru a salva un sclav evreu, apoi a fugit în Madian (2:11-15; compară cu Fapte 7:23-29). Acolo a salvat câteva tinere care erau hărțuite în timp ce își adăpau turmele. Tatăl lor (Ietro) l-a invitat acasă. Moise s-a căsătorit cu una dintre ele, Sefora, și și-a întemeiat o familie, îngrijind turmele socrului său.<\/p>\n<p>Aproximativ patruzeci de ani mai târziu, Dumnezeu i S-a descoperit lui Moise într-un rug aprins și l-a însărcinat să se întoarcă în Egipt pentru a-Și elibera poporul din robie (Exod 3:1–4:17). Moise a ezitat, temându-se că israeliții nu îl vor accepta ca lider. Atunci Dumnezeu i-a descoperit lui Moise numele Său de legământ, Yahweh, și l-a rânduit pe Aaron ca purtător de cuvânt al lui Moise.<\/p>\n<p>Moise și Aaron au mers în Egipt și l-au înfruntat pe faraon, care s-a împotrivit cu încăpățânare cererii lui Moise de a-i elibera pe sclavii israeliți. Moise a anunțat apoi o serie de plăgi, care în cele din urmă l-au convins pe faraon să-i lase pe israeliți să plece. După plecarea lor din Egipt, faraonul și-a schimbat hotărârea și i-a urmărit până la marginea Mării Roșii. Dumnezeu le-a dat israeliților posibilitatea să treacă în siguranță de cealaltă parte, despărțind apele; armata egipteană care îi urmărea a fost nimicită când apele s-au închis peste ea.<\/p>\n<p>Moise a condus Israelul la muntele Sinai, locul unde Îl întâlnise pe Dumnezeu la rugul aprins. Dumnezeu i S-a descoperit din nou lui Moise pe acel munte, dându-i Legea (inclusiv Cele Zece Porunci; Exod 20:1–23:19) și instrucțiuni pentru construirea Cortului Întâlnirii. Dar când Moise a coborât de pe munte, a descoperit că poporul Îl părăsise deja pe adevăratul Dumnezeu, închinându-se unui vițel de aur (Exod 32). Moise a aruncat cele două table ale Legii și le-a sfărâmat, apoi i-a mobilizat pe leviți să execute pedeapsa asupra unora dintre vinovați. După ce s-a rugat pentru popor, a primit o nouă copie a Legii și a condus poporul în construirea Cortului Întâlnirii.<\/p>\n<p>Moise a condus prin pustie un popor cârtitor, răzvrătit și neîncrezător. Chiar și fratele și sora lui i-au contestat conducerea, folosindu-se ca pretext de căsătoria lui cu o femeie cușită (Num 12). Moise a răspuns cu mare smerenie, iar Dumnezeu a confirmat că Moise era purtătorul Său de cuvânt și omul Său de încredere.<\/p>\n<p>Moise a fost un om mare, dar nu unul desăvârșit. Când poporul i-a întins răbdarea prin plângerile legate de lipsa apei, Moise nu a urmat instrucțiunile lui Dumnezeu și a lovit o anumită stâncă, în loc să-i vorbească (Num 20:1-13). Faptele lui nu au arătat sfințenia lui Dumnezeu, iar prin cuvintele sale Moise a lăsat să se înțeleagă că el însuși adusese apa prin propria putere (Num 20:10; compară cu Ps 106:32-33). Drept urmare, Dumnezeu nu i-a îngăduit să intre în Țara Promisă.<\/p>\n<p>Înainte de moarte, Moise a rostit o ultimă predică, cunoscută nouă ca fiind cartea Deuteronomul. Prima generație de israeliți, cei ieșiți din Egipt, murise în pustie, astfel că Moise se adresa unei noi generații. Moise a reînnoit legământul cu această generație, le-a reamintit condițiile lui și i-a îndemnat să-l asculte și să-I slujească numai Domnului.<\/p>\n<p>După ce a rostit această predică și înainte ca Israelul să intre în Canaan, Moise a urcat pe vârful Pisga, pe muntele Nebo, unde a murit. „Nu s-a mai ridicat în Israel niciun profet ca Moise, pe care <span>Domnul<\/span> să-l fi cunoscut față în față” (Deut 34:10). Numai Isus l-a întrecut pe Moise ca mijlocitor între Dumnezeu și oameni (Fapte 3:17-26; Evr 3).<\/p>\n<p>Moise este menționat în Noul Testament mai mult decât orice altă figură din Vechiul Testament și a apărut la schimbarea la față a lui Isus. Noul Testament subliniază rolul lui de dătător al Legii și folosește experiențele lui Moise pentru a arăta modele ale vieții sub noul legământ. Asemenea lui Moise, Isus a fost salvat ca prunc de planurile rele ale unui despot omenesc (Mat 2:13-18). Vestirea unei noi Legi de către Isus în Predica de pe Munte (Mat 5–7) corespunde dării Legii la Sinai și Îl prezintă pe Isus ca interpretul autorizat al voii lui Dumnezeu. Epistola către Evrei Îl compară pe Hristos cu Moise, în timp ce Epistola lui Pavel către Galateni și Evanghelia după Ioan contrastează Legea lui Moise cu noua relație a credinciosului cu Dumnezeu (vezi Ioan 1:17; Gal 3:1-5; Evr 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Cron 23:13-17; Ps 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Marcu 9:2-13; Fapte 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Evr 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","content_en":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","summary_ro":"Moise Moise a fost conducătorul întemeietor al lui Israel ca națiune. Dumnezeu l-a folosit pe Moise într-un moment decisiv din istoria poporului Său. El a fost profetul care a primit Legea și a mijlocit legământul lui Dumnezeu cu Israel la muntele Sinai (Exod 19:3-6). El a fost, de asemenea, primul scriitor cunoscut al Scripturii. Fratele mai mic al Mariei și al lui Aaron, Moise s-a născut în Egipt în împrejurări primejdioase (Exod 1:15–2:2). Faraonul Egiptului, temându-se de o răscoală, decr...","summary_en":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234320,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ietro (Reuel)","title_en":"Jethro (Reuel)","content_ro":"<h3>Ietro (Reuel)<\/h3>\n<p>Ietro, numit și Reuel (Exod 2:16-18; Num 10:29), era „preotul Madianului” (Exod 2:16). Moise le-a salvat pe cele șapte fiice ale lui Ietro de tratamentul aspru al altor păstori la o fântână și le-a ajutat să-și adape turmele. Acasă, ele i-au povestit tatălui lor despre această întâlnire surprinzătoare cu „un egiptean”. Ietro a răspuns cu recunoștință, invitându-l pe Moise la masă, iar Moise a rămas apoi să locuiască acolo. Mai târziu, Ietro i-a dat-o pe fiica lui, Sefora, lui Moise de soție.<\/p>\n<p>Pe când Moise locuia încă în Madian, lângă socrul său, L-a întâlnit pe Dumnezeu la rugul aprins (Exod 3:1-2). Înainte de a pleca spre Egipt, Moise i-a cerut voie lui Ietro să meargă; mai târziu, și-a trimis familia să rămână la Ietro în timpul Exodului.<\/p>\n<p>Când Moise și israeliții erau în pustiu, Ietro s-a întors împreună cu familia lui Moise. Ietro, care auzise despre izbăvirea poporului Său din Egipt de către Iahve, L-a recunoscut ca Dumnezeu al tuturor dumnezeilor. El I s-a închinat lui Iahve printr-o ardere-de-tot și prin jertfe, identificându-se astfel cu Israel (18:11). Drept răspuns, conducătorii lui Israel i s-au alăturat la „o masă de jertfă în prezența lui Dumnezeu” (18:12).<\/p>\n<p>Ietro a văzut că Moise era copleșit de grija pentru numărul mare de israeliți, așa că i-a dat lui Moise un sfat administrativ înțelept despre organizarea mai eficientă a poporului și despre judecarea neînțelegerilor dintre oameni (18:13-23). Moise a ascultat acest sfat și a numit oameni capabili care să-l ajute ca lideri și judecători peste popor (18:24-27). Ietro s-a întors în Madian și pare să nu mai fi avut alte interacțiuni cu Israel, însă fiul lui (Num 10:29-33) și alți urmași ai săi s-au așezat mai târziu împreună cu israeliții (Jud 1:16; 4:11).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 2:16-25; 3:1; 18:1-27; Num 10:29; Jud 1:16; 4:11<\/p>","content_en":"<h3>Jethro (Reuel)<\/h3>\n<p>Jethro, also called Reuel (Exod 2:16-18; Num 10:29), was “the priest of Midian” (Exod 2:16). Moses rescued Jethro’s seven daughters from the rough treatment of other shepherds at a well and helped them water their flocks. At home they told their father of this surprising encounter with “an Egyptian.” Jethro responded gratefully by inviting Moses for a meal, and Moses proceeded to settle there. At a later point, Jethro gave his daughter Zipporah to Moses in marriage.<\/p>\n<p>While Moses was still living in Midian near his father-in-law, he encountered God at the burning bush (Exod 3:1-2). Before leaving for Egypt, Moses asked Jethro’s permission to go; he later sent his family to stay with Jethro during the Exodus.<\/p>\n<p>When Moses and the Israelites were in the wilderness, Jethro returned with Moses’ family. Jethro, having heard of Yahweh’s deliverance of his people from Egypt, acknowledged him as the God of all gods. He worshiped Yahweh with a burnt offering and sacrifices, thereby identifying himself with Israel (18:11). In response, Israel’s leaders joined him for “a sacrificial meal in God’s presence” (18:12).<\/p>\n<p>Jethro saw that Moses was overwhelmed with caring for the vast numbers of Israelites, so he gave Moses good administrative advice about organizing the people more efficiently and about judging disputes among the people (18:13-23). Moses listened to this counsel and appointed able men to assist him as leaders and judges over the people (18:24-27). Jethro returned to Midian and seems not to have interacted further with Israel, but his son (Num 10:29-33) and other descendants later settled with the Israelites (Judg 1:16; 4:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:16-25; 3:1; 18:1-27; Num 10:29; Judg 1:16; 4:11<\/p>","summary_ro":"Ietro (Reuel) Ietro, numit și Reuel (Exod 2:16-18; Num 10:29), era „preotul Madianului” (Exod 2:16). Moise le-a salvat pe cele șapte fiice ale lui Ietro de tratamentul aspru al altor păstori la o fântână și le-a ajutat să-și adape turmele. Acasă, ele i-au povestit tatălui lor despre această întâlnire surprinzătoare cu „un egiptean”. Ietro a răspuns cu recunoștință, invitându-l pe Moise la masă, iar Moise a rămas apoi să locuiască acolo. Mai târziu, Ietro i-a dat-o pe fiica lui, Sefora, lui Mo...","summary_en":"Jethro (Reuel) Jethro, also called Reuel (Exod 2:16-18; Num 10:29), was “the priest of Midian” (Exod 2:16). Moses rescued Jethro’s seven daughters from the rough treatment of other shepherds at a well and helped them water their flocks. At home they told their father of this surprising encounter with “an Egyptian.” Jethro responded gratefully by inviting Moses for a meal, and Moses proceeded to settle there. At a later point, Jethro gave his daughter Zipporah to Moses in marriage. While Moses...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234374,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moise","title_en":"Moses","content_ro":"<h3>Moise<\/h3>\n<p>Moise a fost conducătorul întemeietor al lui Israel ca națiune. Dumnezeu l-a folosit pe Moise într-un moment decisiv din istoria poporului Său. El a fost profetul care a primit Legea și a mijlocit legământul lui Dumnezeu cu Israel la muntele Sinai (Exod 19:3-6). El a fost, de asemenea, primul scriitor cunoscut al Scripturii.<\/p>\n<p>Fratele mai mic al Mariei și al lui Aaron, Moise s-a născut în Egipt în împrejurări primejdioase (Exod 1:15–2:2). Faraonul Egiptului, temându-se de o răscoală, decretase ca toți băieții evrei să fie uciși la naștere. Mama lui Moise, Iochebed, și-a încredințat fiul prunc lui Dumnezeu și l-a așezat pe Nil într-un coș de papură. Fiica faraonului l-a găsit și l-a dus în palat, ca să-l crească drept copilul ei (Exod 2:3-10).<\/p>\n<p>Se cunosc puține lucruri despre creșterea lui Moise. Tradiția iudaică susține că el a primit atât pregătire administrativă, cât și instruire militară în casa faraonului. Când avea aproximativ patruzeci de ani, a ucis un egiptean pentru a salva un sclav evreu, apoi a fugit în Madian (2:11-15; compară cu Fapte 7:23-29). Acolo a salvat câteva tinere care erau hărțuite în timp ce își adăpau turmele. Tatăl lor (Ietro) l-a invitat acasă. Moise s-a căsătorit cu una dintre ele, Sefora, și și-a întemeiat o familie, îngrijind turmele socrului său.<\/p>\n<p>Aproximativ patruzeci de ani mai târziu, Dumnezeu i S-a descoperit lui Moise într-un rug aprins și l-a însărcinat să se întoarcă în Egipt pentru a-Și elibera poporul din robie (Exod 3:1–4:17). Moise a ezitat, temându-se că israeliții nu îl vor accepta ca lider. Atunci Dumnezeu i-a descoperit lui Moise numele Său de legământ, Yahweh, și l-a rânduit pe Aaron ca purtător de cuvânt al lui Moise.<\/p>\n<p>Moise și Aaron au mers în Egipt și l-au înfruntat pe faraon, care s-a împotrivit cu încăpățânare cererii lui Moise de a-i elibera pe sclavii israeliți. Moise a anunțat apoi o serie de plăgi, care în cele din urmă l-au convins pe faraon să-i lase pe israeliți să plece. După plecarea lor din Egipt, faraonul și-a schimbat hotărârea și i-a urmărit până la marginea Mării Roșii. Dumnezeu le-a dat israeliților posibilitatea să treacă în siguranță de cealaltă parte, despărțind apele; armata egipteană care îi urmărea a fost nimicită când apele s-au închis peste ea.<\/p>\n<p>Moise a condus Israelul la muntele Sinai, locul unde Îl întâlnise pe Dumnezeu la rugul aprins. Dumnezeu i S-a descoperit din nou lui Moise pe acel munte, dându-i Legea (inclusiv Cele Zece Porunci; Exod 20:1–23:19) și instrucțiuni pentru construirea Cortului Întâlnirii. Dar când Moise a coborât de pe munte, a descoperit că poporul Îl părăsise deja pe adevăratul Dumnezeu, închinându-se unui vițel de aur (Exod 32). Moise a aruncat cele două table ale Legii și le-a sfărâmat, apoi i-a mobilizat pe leviți să execute pedeapsa asupra unora dintre vinovați. După ce s-a rugat pentru popor, a primit o nouă copie a Legii și a condus poporul în construirea Cortului Întâlnirii.<\/p>\n<p>Moise a condus prin pustie un popor cârtitor, răzvrătit și neîncrezător. Chiar și fratele și sora lui i-au contestat conducerea, folosindu-se ca pretext de căsătoria lui cu o femeie cușită (Num 12). Moise a răspuns cu mare smerenie, iar Dumnezeu a confirmat că Moise era purtătorul Său de cuvânt și omul Său de încredere.<\/p>\n<p>Moise a fost un om mare, dar nu unul desăvârșit. Când poporul i-a întins răbdarea prin plângerile legate de lipsa apei, Moise nu a urmat instrucțiunile lui Dumnezeu și a lovit o anumită stâncă, în loc să-i vorbească (Num 20:1-13). Faptele lui nu au arătat sfințenia lui Dumnezeu, iar prin cuvintele sale Moise a lăsat să se înțeleagă că el însuși adusese apa prin propria putere (Num 20:10; compară cu Ps 106:32-33). Drept urmare, Dumnezeu nu i-a îngăduit să intre în Țara Promisă.<\/p>\n<p>Înainte de moarte, Moise a rostit o ultimă predică, cunoscută nouă ca fiind cartea Deuteronomul. Prima generație de israeliți, cei ieșiți din Egipt, murise în pustie, astfel că Moise se adresa unei noi generații. Moise a reînnoit legământul cu această generație, le-a reamintit condițiile lui și i-a îndemnat să-l asculte și să-I slujească numai Domnului.<\/p>\n<p>După ce a rostit această predică și înainte ca Israelul să intre în Canaan, Moise a urcat pe vârful Pisga, pe muntele Nebo, unde a murit. „Nu s-a mai ridicat în Israel niciun profet ca Moise, pe care <span>Domnul<\/span> să-l fi cunoscut față în față” (Deut 34:10). Numai Isus l-a întrecut pe Moise ca mijlocitor între Dumnezeu și oameni (Fapte 3:17-26; Evr 3).<\/p>\n<p>Moise este menționat în Noul Testament mai mult decât orice altă figură din Vechiul Testament și a apărut la schimbarea la față a lui Isus. Noul Testament subliniază rolul lui de dătător al Legii și folosește experiențele lui Moise pentru a arăta modele ale vieții sub noul legământ. Asemenea lui Moise, Isus a fost salvat ca prunc de planurile rele ale unui despot omenesc (Mat 2:13-18). Vestirea unei noi Legi de către Isus în Predica de pe Munte (Mat 5–7) corespunde dării Legii la Sinai și Îl prezintă pe Isus ca interpretul autorizat al voii lui Dumnezeu. Epistola către Evrei Îl compară pe Hristos cu Moise, în timp ce Epistola lui Pavel către Galateni și Evanghelia după Ioan contrastează Legea lui Moise cu noua relație a credinciosului cu Dumnezeu (vezi Ioan 1:17; Gal 3:1-5; Evr 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Cron 23:13-17; Ps 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Marcu 9:2-13; Fapte 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Evr 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","content_en":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","summary_ro":"Moise Moise a fost conducătorul întemeietor al lui Israel ca națiune. Dumnezeu l-a folosit pe Moise într-un moment decisiv din istoria poporului Său. El a fost profetul care a primit Legea și a mijlocit legământul lui Dumnezeu cu Israel la muntele Sinai (Exod 19:3-6). El a fost, de asemenea, primul scriitor cunoscut al Scripturii. Fratele mai mic al Mariei și al lui Aaron, Moise s-a născut în Egipt în împrejurări primejdioase (Exod 1:15–2:2). Faraonul Egiptului, temându-se de o răscoală, decr...","summary_en":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":244243,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ietro (Reuel)","title_en":"Jethro (Reuel)","content_ro":"<h3>Ietro (Reuel)<\/h3>\n<p>Ietro, numit și Reuel (Exod 2:16-18; Num 10:29), era „preotul Madianului” (Exod 2:16). Moise le-a salvat pe cele șapte fiice ale lui Ietro de tratamentul aspru al altor păstori la o fântână și le-a ajutat să-și adape turmele. Acasă, ele i-au povestit tatălui lor despre această întâlnire surprinzătoare cu „un egiptean”. Ietro a răspuns cu recunoștință, invitându-l pe Moise la masă, iar Moise a rămas apoi să locuiască acolo. Mai târziu, Ietro i-a dat-o pe fiica lui, Sefora, lui Moise de soție.<\/p>\n<p>Pe când Moise locuia încă în Madian, lângă socrul său, L-a întâlnit pe Dumnezeu la rugul aprins (Exod 3:1-2). Înainte de a pleca spre Egipt, Moise i-a cerut voie lui Ietro să meargă; mai târziu, și-a trimis familia să rămână la Ietro în timpul Exodului.<\/p>\n<p>Când Moise și israeliții erau în pustiu, Ietro s-a întors împreună cu familia lui Moise. Ietro, care auzise despre izbăvirea poporului Său din Egipt de către Iahve, L-a recunoscut ca Dumnezeu al tuturor dumnezeilor. El I s-a închinat lui Iahve printr-o ardere-de-tot și prin jertfe, identificându-se astfel cu Israel (18:11). Drept răspuns, conducătorii lui Israel i s-au alăturat la „o masă de jertfă în prezența lui Dumnezeu” (18:12).<\/p>\n<p>Ietro a văzut că Moise era copleșit de grija pentru numărul mare de israeliți, așa că i-a dat lui Moise un sfat administrativ înțelept despre organizarea mai eficientă a poporului și despre judecarea neînțelegerilor dintre oameni (18:13-23). Moise a ascultat acest sfat și a numit oameni capabili care să-l ajute ca lideri și judecători peste popor (18:24-27). Ietro s-a întors în Madian și pare să nu mai fi avut alte interacțiuni cu Israel, însă fiul lui (Num 10:29-33) și alți urmași ai săi s-au așezat mai târziu împreună cu israeliții (Jud 1:16; 4:11).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 2:16-25; 3:1; 18:1-27; Num 10:29; Jud 1:16; 4:11<\/p>","content_en":"<h3>Jethro (Reuel)<\/h3>\n<p>Jethro, also called Reuel (Exod 2:16-18; Num 10:29), was “the priest of Midian” (Exod 2:16). Moses rescued Jethro’s seven daughters from the rough treatment of other shepherds at a well and helped them water their flocks. At home they told their father of this surprising encounter with “an Egyptian.” Jethro responded gratefully by inviting Moses for a meal, and Moses proceeded to settle there. At a later point, Jethro gave his daughter Zipporah to Moses in marriage.<\/p>\n<p>While Moses was still living in Midian near his father-in-law, he encountered God at the burning bush (Exod 3:1-2). Before leaving for Egypt, Moses asked Jethro’s permission to go; he later sent his family to stay with Jethro during the Exodus.<\/p>\n<p>When Moses and the Israelites were in the wilderness, Jethro returned with Moses’ family. Jethro, having heard of Yahweh’s deliverance of his people from Egypt, acknowledged him as the God of all gods. He worshiped Yahweh with a burnt offering and sacrifices, thereby identifying himself with Israel (18:11). In response, Israel’s leaders joined him for “a sacrificial meal in God’s presence” (18:12).<\/p>\n<p>Jethro saw that Moses was overwhelmed with caring for the vast numbers of Israelites, so he gave Moses good administrative advice about organizing the people more efficiently and about judging disputes among the people (18:13-23). Moses listened to this counsel and appointed able men to assist him as leaders and judges over the people (18:24-27). Jethro returned to Midian and seems not to have interacted further with Israel, but his son (Num 10:29-33) and other descendants later settled with the Israelites (Judg 1:16; 4:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:16-25; 3:1; 18:1-27; Num 10:29; Judg 1:16; 4:11<\/p>","summary_ro":"Ietro (Reuel) Ietro, numit și Reuel (Exod 2:16-18; Num 10:29), era „preotul Madianului” (Exod 2:16). Moise le-a salvat pe cele șapte fiice ale lui Ietro de tratamentul aspru al altor păstori la o fântână și le-a ajutat să-și adape turmele. Acasă, ele i-au povestit tatălui lor despre această întâlnire surprinzătoare cu „un egiptean”. Ietro a răspuns cu recunoștință, invitându-l pe Moise la masă, iar Moise a rămas apoi să locuiască acolo. Mai târziu, Ietro i-a dat-o pe fiica lui, Sefora, lui Mo...","summary_en":"Jethro (Reuel) Jethro, also called Reuel (Exod 2:16-18; Num 10:29), was “the priest of Midian” (Exod 2:16). Moses rescued Jethro’s seven daughters from the rough treatment of other shepherds at a well and helped them water their flocks. At home they told their father of this surprising encounter with “an Egyptian.” Jethro responded gratefully by inviting Moses for a meal, and Moses proceeded to settle there. At a later point, Jethro gave his daughter Zipporah to Moses in marriage. While Moses...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":244350,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moise","title_en":"Moses","content_ro":"<h3>Moise<\/h3>\n<p>Moise a fost conducătorul întemeietor al lui Israel ca națiune. Dumnezeu l-a folosit pe Moise într-un moment decisiv din istoria poporului Său. El a fost profetul care a primit Legea și a mijlocit legământul lui Dumnezeu cu Israel la muntele Sinai (Exod 19:3-6). El a fost, de asemenea, primul scriitor cunoscut al Scripturii.<\/p>\n<p>Fratele mai mic al Mariei și al lui Aaron, Moise s-a născut în Egipt în împrejurări primejdioase (Exod 1:15–2:2). Faraonul Egiptului, temându-se de o răscoală, decretase ca toți băieții evrei să fie uciși la naștere. Mama lui Moise, Iochebed, și-a încredințat fiul prunc lui Dumnezeu și l-a așezat pe Nil într-un coș de papură. Fiica faraonului l-a găsit și l-a dus în palat, ca să-l crească drept copilul ei (Exod 2:3-10).<\/p>\n<p>Se cunosc puține lucruri despre creșterea lui Moise. Tradiția iudaică susține că el a primit atât pregătire administrativă, cât și instruire militară în casa faraonului. Când avea aproximativ patruzeci de ani, a ucis un egiptean pentru a salva un sclav evreu, apoi a fugit în Madian (2:11-15; compară cu Fapte 7:23-29). Acolo a salvat câteva tinere care erau hărțuite în timp ce își adăpau turmele. Tatăl lor (Ietro) l-a invitat acasă. Moise s-a căsătorit cu una dintre ele, Sefora, și și-a întemeiat o familie, îngrijind turmele socrului său.<\/p>\n<p>Aproximativ patruzeci de ani mai târziu, Dumnezeu i S-a descoperit lui Moise într-un rug aprins și l-a însărcinat să se întoarcă în Egipt pentru a-Și elibera poporul din robie (Exod 3:1–4:17). Moise a ezitat, temându-se că israeliții nu îl vor accepta ca lider. Atunci Dumnezeu i-a descoperit lui Moise numele Său de legământ, Yahweh, și l-a rânduit pe Aaron ca purtător de cuvânt al lui Moise.<\/p>\n<p>Moise și Aaron au mers în Egipt și l-au înfruntat pe faraon, care s-a împotrivit cu încăpățânare cererii lui Moise de a-i elibera pe sclavii israeliți. Moise a anunțat apoi o serie de plăgi, care în cele din urmă l-au convins pe faraon să-i lase pe israeliți să plece. După plecarea lor din Egipt, faraonul și-a schimbat hotărârea și i-a urmărit până la marginea Mării Roșii. Dumnezeu le-a dat israeliților posibilitatea să treacă în siguranță de cealaltă parte, despărțind apele; armata egipteană care îi urmărea a fost nimicită când apele s-au închis peste ea.<\/p>\n<p>Moise a condus Israelul la muntele Sinai, locul unde Îl întâlnise pe Dumnezeu la rugul aprins. Dumnezeu i S-a descoperit din nou lui Moise pe acel munte, dându-i Legea (inclusiv Cele Zece Porunci; Exod 20:1–23:19) și instrucțiuni pentru construirea Cortului Întâlnirii. Dar când Moise a coborât de pe munte, a descoperit că poporul Îl părăsise deja pe adevăratul Dumnezeu, închinându-se unui vițel de aur (Exod 32). Moise a aruncat cele două table ale Legii și le-a sfărâmat, apoi i-a mobilizat pe leviți să execute pedeapsa asupra unora dintre vinovați. După ce s-a rugat pentru popor, a primit o nouă copie a Legii și a condus poporul în construirea Cortului Întâlnirii.<\/p>\n<p>Moise a condus prin pustie un popor cârtitor, răzvrătit și neîncrezător. Chiar și fratele și sora lui i-au contestat conducerea, folosindu-se ca pretext de căsătoria lui cu o femeie cușită (Num 12). Moise a răspuns cu mare smerenie, iar Dumnezeu a confirmat că Moise era purtătorul Său de cuvânt și omul Său de încredere.<\/p>\n<p>Moise a fost un om mare, dar nu unul desăvârșit. Când poporul i-a întins răbdarea prin plângerile legate de lipsa apei, Moise nu a urmat instrucțiunile lui Dumnezeu și a lovit o anumită stâncă, în loc să-i vorbească (Num 20:1-13). Faptele lui nu au arătat sfințenia lui Dumnezeu, iar prin cuvintele sale Moise a lăsat să se înțeleagă că el însuși adusese apa prin propria putere (Num 20:10; compară cu Ps 106:32-33). Drept urmare, Dumnezeu nu i-a îngăduit să intre în Țara Promisă.<\/p>\n<p>Înainte de moarte, Moise a rostit o ultimă predică, cunoscută nouă ca fiind cartea Deuteronomul. Prima generație de israeliți, cei ieșiți din Egipt, murise în pustie, astfel că Moise se adresa unei noi generații. Moise a reînnoit legământul cu această generație, le-a reamintit condițiile lui și i-a îndemnat să-l asculte și să-I slujească numai Domnului.<\/p>\n<p>După ce a rostit această predică și înainte ca Israelul să intre în Canaan, Moise a urcat pe vârful Pisga, pe muntele Nebo, unde a murit. „Nu s-a mai ridicat în Israel niciun profet ca Moise, pe care <span>Domnul<\/span> să-l fi cunoscut față în față” (Deut 34:10). Numai Isus l-a întrecut pe Moise ca mijlocitor între Dumnezeu și oameni (Fapte 3:17-26; Evr 3).<\/p>\n<p>Moise este menționat în Noul Testament mai mult decât orice altă figură din Vechiul Testament și a apărut la schimbarea la față a lui Isus. Noul Testament subliniază rolul lui de dătător al Legii și folosește experiențele lui Moise pentru a arăta modele ale vieții sub noul legământ. Asemenea lui Moise, Isus a fost salvat ca prunc de planurile rele ale unui despot omenesc (Mat 2:13-18). Vestirea unei noi Legi de către Isus în Predica de pe Munte (Mat 5–7) corespunde dării Legii la Sinai și Îl prezintă pe Isus ca interpretul autorizat al voii lui Dumnezeu. Epistola către Evrei Îl compară pe Hristos cu Moise, în timp ce Epistola lui Pavel către Galateni și Evanghelia după Ioan contrastează Legea lui Moise cu noua relație a credinciosului cu Dumnezeu (vezi Ioan 1:17; Gal 3:1-5; Evr 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Cron 23:13-17; Ps 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Marcu 9:2-13; Fapte 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Evr 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","content_en":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","summary_ro":"Moise Moise a fost conducătorul întemeietor al lui Israel ca națiune. Dumnezeu l-a folosit pe Moise într-un moment decisiv din istoria poporului Său. El a fost profetul care a primit Legea și a mijlocit legământul lui Dumnezeu cu Israel la muntele Sinai (Exod 19:3-6). El a fost, de asemenea, primul scriitor cunoscut al Scripturii. Fratele mai mic al Mariei și al lui Aaron, Moise s-a născut în Egipt în împrejurări primejdioase (Exod 1:15–2:2). Faraonul Egiptului, temându-se de o răscoală, decr...","summary_en":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16486,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hobab","title_en":"Hobab","content_ro":"<h3>HOBAB<\/h3>\n<p>Name associated with Moses’ father-in-law (Nm 10:29; Jgs 4:11, <span>nlt<\/span> mg), who was a priest of Midian (Ex 18:1) and ancestor of the Kenites (Jgs 4:11). He is usually called Jethro (Ex 3:1; 4:18; 18:1-12), but also Reuel (Ex 2:18).<\/p>\n<p>The confusion surrounding the name Hobab has never been satisfactorily resolved. Judges 4:11 seems to identify Hobab with Jethro; there is some manuscript evidence for adding “Hobab” to “the Kenite, Moses’ father-in-law” in Judges 1:16, and to the mention of Reuel in Exodus 2:18. But Hobab could be Jethro’s son, on one reading of Numbers 10:29a: “Hobab the son of Reuel the Midianite, Moses’ father-in-law.” In this passage Moses requests that Hobab accompany Israel as guide and adviser in the wilderness.<\/p>\n<p><em>See also<\/em> Jethro.<\/p>","content_en":"<h3>HOBAB<\/h3>\n<p>Name associated with Moses’ father-in-law (Nm 10:29; Jgs 4:11, <span>nlt<\/span> mg), who was a priest of Midian (Ex 18:1) and ancestor of the Kenites (Jgs 4:11). He is usually called Jethro (Ex 3:1; 4:18; 18:1-12), but also Reuel (Ex 2:18).<\/p>\n<p>The confusion surrounding the name Hobab has never been satisfactorily resolved. Judges 4:11 seems to identify Hobab with Jethro; there is some manuscript evidence for adding “Hobab” to “the Kenite, Moses’ father-in-law” in Judges 1:16, and to the mention of Reuel in Exodus 2:18. But Hobab could be Jethro’s son, on one reading of Numbers 10:29a: “Hobab the son of Reuel the Midianite, Moses’ father-in-law.” In this passage Moses requests that Hobab accompany Israel as guide and adviser in the wilderness.<\/p>\n<p><em>See also<\/em> Jethro.<\/p>","summary_ro":"HOBAB Name associated with Moses’ father-in-law (Nm 10:29; Jgs 4:11, nlt mg), who was a priest of Midian (Ex 18:1) and ancestor of the Kenites (Jgs 4:11). He is usually called Jethro (Ex 3:1; 4:18; 18:1-12), but also Reuel (Ex 2:18). The confusion surrounding the name Hobab has never been satisfactorily resolved. Judges 4:11 seems to identify Hobab with Jethro; there is some manuscript evidence for adding “Hobab” to “the Kenite, Moses’ father-in-law” in Judges 1:16, and to the mention of Reue...","summary_en":"HOBAB Name associated with Moses’ father-in-law (Nm 10:29; Jgs 4:11, nlt mg), who was a priest of Midian (Ex 18:1) and ancestor of the Kenites (Jgs 4:11). He is usually called Jethro (Ex 3:1; 4:18; 18:1-12), but also Reuel (Ex 2:18). The confusion surrounding the name Hobab has never been satisfactorily resolved. Judges 4:11 seems to identify Hobab with Jethro; there is some manuscript evidence for adding “Hobab” to “the Kenite, Moses’ father-in-law” in Judges 1:16, and to the mention of Reue...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19746,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jethro","title_en":"Jethro","content_ro":"<h3>JETHRO<\/h3>\n<p>Father-in-law of Moses. Zipporah, Jethro’s daughter, became Moses’ wife while he was a fugitive in the wilderness (Ex 2:21). When Moses departed for Egypt, he took Zipporah and his sons with him (4:20), but he must have sent them back. Jethro brought them to Moses after the Israelites arrived in Sinai (18:1-7). Through this familial relationship with Moses, Jethro became involved with Israel.<\/p>\n<p>Jethro’s relationship with Israel has been variously interpreted. Jethro was a priest of Midian (Ex 2:16; 3:1). It is not definitely known what the religion of the Midianites was, but some scholars have suggested that the Kenites, who were a tribe included in the nation of Midianites (Jgs 1:16), had a tribal god named Yahweh whom Jethro served as priest. Scholars who have suggested that Jethro’s tribal god, Yahweh, was introduced to Israel by Moses have not been able to establish their case. Biblical evidence does not support this interpretation. That Jethro was a god-fearing and god-serving man is quite clear. The biblical record could be understood to teach that Jethro knew of Israel’s God because he was a descendant of Abraham (Gn 25:2). Having heard of Yahweh’s deliverance of his people from Egypt, Jethro acknowledged him as God, greatest of all gods. He also brought a burnt offering and sacrifices, thereby worshiping Yahweh and identifying with Israel (Ex 18:11). This action has been interpreted as Jethro’s acceptance of a covenant with Israel, but the interpretation rests upon a faulty reading of what Jethro actually did and the meaning of sacrifice and a fellowship meal. Upon receiving Jethro’s good counsel concerning procedures for judging disputes among the people, Moses appointed able men as heads and judges over the people (vv 13-27). Jethro departed to his own land and seems to have had no further interaction with Israel, but his son (Nm 10:29-33) and other descendants later became a part of Israel (Jgs 1:16; 4:11).<\/p>\n<p> Jethro is referred to by other names, both in the Scriptures and later. The Talmud records that his name was Jether originally, but after his conversion it became Jethro; there is no definite evidence to support this. He is called Reuel, the father of seven daughters whom Moses met at a well (Ex 2:16-18; Nm 10:29). He is also referred to by the name Hobab (Jgs 4:11); and he is said to be the son of Reuel (Nm 10:29). The Scriptures do not explain the use of the different names. Suggestions include the following: (1) each Midianite tribe he served as a priest knew him by a different name; (2) Reuel was a tribal name, not personal; (3) Hobab, the son’s name, was used to refer to the father; (4) a gloss appears in the text at Exodus 2:18 and Judges 4:11. It can be quite clearly established, however, that Jethro had a son named Hobab.<\/p>\n<p><em>See also<\/em> Midian, Midianite; Moses.<\/p>","content_en":"<h3>JETHRO<\/h3>\n<p>Father-in-law of Moses. Zipporah, Jethro’s daughter, became Moses’ wife while he was a fugitive in the wilderness (Ex 2:21). When Moses departed for Egypt, he took Zipporah and his sons with him (4:20), but he must have sent them back. Jethro brought them to Moses after the Israelites arrived in Sinai (18:1-7). Through this familial relationship with Moses, Jethro became involved with Israel.<\/p>\n<p>Jethro’s relationship with Israel has been variously interpreted. Jethro was a priest of Midian (Ex 2:16; 3:1). It is not definitely known what the religion of the Midianites was, but some scholars have suggested that the Kenites, who were a tribe included in the nation of Midianites (Jgs 1:16), had a tribal god named Yahweh whom Jethro served as priest. Scholars who have suggested that Jethro’s tribal god, Yahweh, was introduced to Israel by Moses have not been able to establish their case. Biblical evidence does not support this interpretation. That Jethro was a god-fearing and god-serving man is quite clear. The biblical record could be understood to teach that Jethro knew of Israel’s God because he was a descendant of Abraham (Gn 25:2). Having heard of Yahweh’s deliverance of his people from Egypt, Jethro acknowledged him as God, greatest of all gods. He also brought a burnt offering and sacrifices, thereby worshiping Yahweh and identifying with Israel (Ex 18:11). This action has been interpreted as Jethro’s acceptance of a covenant with Israel, but the interpretation rests upon a faulty reading of what Jethro actually did and the meaning of sacrifice and a fellowship meal. Upon receiving Jethro’s good counsel concerning procedures for judging disputes among the people, Moses appointed able men as heads and judges over the people (vv 13-27). Jethro departed to his own land and seems to have had no further interaction with Israel, but his son (Nm 10:29-33) and other descendants later became a part of Israel (Jgs 1:16; 4:11).<\/p>\n<p> Jethro is referred to by other names, both in the Scriptures and later. The Talmud records that his name was Jether originally, but after his conversion it became Jethro; there is no definite evidence to support this. He is called Reuel, the father of seven daughters whom Moses met at a well (Ex 2:16-18; Nm 10:29). He is also referred to by the name Hobab (Jgs 4:11); and he is said to be the son of Reuel (Nm 10:29). The Scriptures do not explain the use of the different names. Suggestions include the following: (1) each Midianite tribe he served as a priest knew him by a different name; (2) Reuel was a tribal name, not personal; (3) Hobab, the son’s name, was used to refer to the father; (4) a gloss appears in the text at Exodus 2:18 and Judges 4:11. It can be quite clearly established, however, that Jethro had a son named Hobab.<\/p>\n<p><em>See also<\/em> Midian, Midianite; Moses.<\/p>","summary_ro":"JETHRO Father-in-law of Moses. Zipporah, Jethro’s daughter, became Moses’ wife while he was a fugitive in the wilderness (Ex 2:21). When Moses departed for Egypt, he took Zipporah and his sons with him (4:20), but he must have sent them back. Jethro brought them to Moses after the Israelites arrived in Sinai (18:1-7). Through this familial relationship with Moses, Jethro became involved with Israel. Jethro’s relationship with Israel has been variously interpreted. Jethro was a priest of Midia...","summary_en":"JETHRO Father-in-law of Moses. Zipporah, Jethro’s daughter, became Moses’ wife while he was a fugitive in the wilderness (Ex 2:21). When Moses departed for Egypt, he took Zipporah and his sons with him (4:20), but he must have sent them back. Jethro brought them to Moses after the Israelites arrived in Sinai (18:1-7). Through this familial relationship with Moses, Jethro became involved with Israel. Jethro’s relationship with Israel has been variously interpreted. Jethro was a priest of Midia...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21598,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kenites","title_en":"Kenites","content_ro":"<h3>KENITES<\/h3>\n<p>One of 10 tribes living in Canaan during Abraham’s time (Gn 15:19). The Kenites, however, are not included in the parallel statement from Moses’ day (Ex 3:17). The apparent reason for this is a more favorable relationship with Israel by that time. That Israel continued to accord special treatment to the Kenites is clear from 1 Samuel 15:6. When Saul mobilized his army against the Amalekites, he gave a warning before the attack. This kindness seems to reflect the aid given by Hobab, son of Reuel, who was their guide in the wilderness (Nm 10:29-31).<\/p>\n<p>By the time of Barak the judge and Deborah the prophetess, there was a branch of the Kenites in Galilee. Judges 4:11 says, “Now Heber the Kenite, a descendant of Moses’ brother-in-law Hobab, had moved away from the other members of his tribe and pitched his tent by the Oak of Zaanannim, near Kedesh” (<span>nlt<\/span>). This Kedesh was in Galilee and was not the Kadesh-barnea of the Sinai wilderness.<\/p>\n<p>Since the name Kenite is closely related to the word for (copper) smith in both Arabic and Aramaic, it may be that this tribe was something of a trade guild of wandering smiths who offered their skills where needed. Nomadic tribes of metalworkers were known to have moved about in the ancient Near East from the early second millennium <span>BC<\/span>. Such artisans are found among the party of Asiatics pictured on the Beni-Hasan tomb in Egypt, dating from the 19th century <span>BC<\/span>. In modern times at least one Arab tribe of gypsylike traveling smiths or tinkers has followed the trade routes in search of employment.<\/p>\n<p>In light of the biblical information about the Kenites, the major question is the influence this seemingly ubiquitous tribe had on the life and culture of the Hebrews. The least likely suggestion is that Moses was dependent on his Kenite\/Midianite father-in-law, Jethro, for making the bronze serpent (Nm 21:4-9). However, it is likely that the Kenites, if indeed expert in metallurgy, may have taught this technology to God’s covenant people to help them achieve settled nationhood. More serious is the suggestion that Jethro (also called Reuel), “priest of Midian,” was the source of Moses’ theology—the monotheistic religion of Jehovah (or Yahweh). This suggestion can be countered from two angles—one biblical and the other historical.<\/p>\n<p>The biblical reference specifically stating that Jehovah was the personal God known to godly men from the earliest generations is Genesis 4:26: “And to Seth, to him also there was born a son; and he called his name Enosh. Then began men to call upon the name of Jehovah” (<span>asv<\/span>). Equally significant is the fact that Moses’ mother (or ancestress, as some would conclude) bore the name Jochebed, “Jehovah is glory.” Obviously, then, Moses did not first hear of Jehovah from his father-in-law during his exile in the wilderness of Midian. The historical evidence indicates that no cultic sites (worship centers) other than the mobile tabernacle were located in Sinai or anywhere south of Beersheba. It was south of that city that the God who earlier revealed himself to the patriarchs at various localities in the north announced to Moses that he was none other than the God of Abraham, of Isaac, and of Jacob (Ex 3:6). The Israelites never returned to Sinai for worship, even though God had first revealed himself to them there.<\/p>\n<p>Jethro clearly learned of Jehovah through Moses, not vice versa. Those Kenites who became part of the family of God’s people did so by adoption, by introduction through Israel’s witness into the covenant relationship with the God of Jacob.<\/p>\n<p>Interestingly, 1 Chronicles 2:55 includes the Kenite Hammath, father of the Recabites, within the genealogy of Judah’s tribe, into which they had been assimilated. David also links the Kenites with other inhabitants of southern Judah (1 Sm 27:10). Jeremiah 35 states that the Recabites preserved the simple nomadic life of their ancestors down to the time of the Babylonian captivity. This, too, conforms to what is known about the nature of the Kenites.<\/p>","content_en":"<h3>KENITES<\/h3>\n<p>One of 10 tribes living in Canaan during Abraham’s time (Gn 15:19). The Kenites, however, are not included in the parallel statement from Moses’ day (Ex 3:17). The apparent reason for this is a more favorable relationship with Israel by that time. That Israel continued to accord special treatment to the Kenites is clear from 1 Samuel 15:6. When Saul mobilized his army against the Amalekites, he gave a warning before the attack. This kindness seems to reflect the aid given by Hobab, son of Reuel, who was their guide in the wilderness (Nm 10:29-31).<\/p>\n<p>By the time of Barak the judge and Deborah the prophetess, there was a branch of the Kenites in Galilee. Judges 4:11 says, “Now Heber the Kenite, a descendant of Moses’ brother-in-law Hobab, had moved away from the other members of his tribe and pitched his tent by the Oak of Zaanannim, near Kedesh” (<span>nlt<\/span>). This Kedesh was in Galilee and was not the Kadesh-barnea of the Sinai wilderness.<\/p>\n<p>Since the name Kenite is closely related to the word for (copper) smith in both Arabic and Aramaic, it may be that this tribe was something of a trade guild of wandering smiths who offered their skills where needed. Nomadic tribes of metalworkers were known to have moved about in the ancient Near East from the early second millennium <span>BC<\/span>. Such artisans are found among the party of Asiatics pictured on the Beni-Hasan tomb in Egypt, dating from the 19th century <span>BC<\/span>. In modern times at least one Arab tribe of gypsylike traveling smiths or tinkers has followed the trade routes in search of employment.<\/p>\n<p>In light of the biblical information about the Kenites, the major question is the influence this seemingly ubiquitous tribe had on the life and culture of the Hebrews. The least likely suggestion is that Moses was dependent on his Kenite\/Midianite father-in-law, Jethro, for making the bronze serpent (Nm 21:4-9). However, it is likely that the Kenites, if indeed expert in metallurgy, may have taught this technology to God’s covenant people to help them achieve settled nationhood. More serious is the suggestion that Jethro (also called Reuel), “priest of Midian,” was the source of Moses’ theology—the monotheistic religion of Jehovah (or Yahweh). This suggestion can be countered from two angles—one biblical and the other historical.<\/p>\n<p>The biblical reference specifically stating that Jehovah was the personal God known to godly men from the earliest generations is Genesis 4:26: “And to Seth, to him also there was born a son; and he called his name Enosh. Then began men to call upon the name of Jehovah” (<span>asv<\/span>). Equally significant is the fact that Moses’ mother (or ancestress, as some would conclude) bore the name Jochebed, “Jehovah is glory.” Obviously, then, Moses did not first hear of Jehovah from his father-in-law during his exile in the wilderness of Midian. The historical evidence indicates that no cultic sites (worship centers) other than the mobile tabernacle were located in Sinai or anywhere south of Beersheba. It was south of that city that the God who earlier revealed himself to the patriarchs at various localities in the north announced to Moses that he was none other than the God of Abraham, of Isaac, and of Jacob (Ex 3:6). The Israelites never returned to Sinai for worship, even though God had first revealed himself to them there.<\/p>\n<p>Jethro clearly learned of Jehovah through Moses, not vice versa. Those Kenites who became part of the family of God’s people did so by adoption, by introduction through Israel’s witness into the covenant relationship with the God of Jacob.<\/p>\n<p>Interestingly, 1 Chronicles 2:55 includes the Kenite Hammath, father of the Recabites, within the genealogy of Judah’s tribe, into which they had been assimilated. David also links the Kenites with other inhabitants of southern Judah (1 Sm 27:10). Jeremiah 35 states that the Recabites preserved the simple nomadic life of their ancestors down to the time of the Babylonian captivity. This, too, conforms to what is known about the nature of the Kenites.<\/p>","summary_ro":"KENITES One of 10 tribes living in Canaan during Abraham’s time (Gn 15:19). The Kenites, however, are not included in the parallel statement from Moses’ day (Ex 3:17). The apparent reason for this is a more favorable relationship with Israel by that time. That Israel continued to accord special treatment to the Kenites is clear from 1 Samuel 15:6. When Saul mobilized his army against the Amalekites, he gave a warning before the attack. This kindness seems to reflect the aid given by Hobab, so...","summary_en":"KENITES One of 10 tribes living in Canaan during Abraham’s time (Gn 15:19). The Kenites, however, are not included in the parallel statement from Moses’ day (Ex 3:17). The apparent reason for this is a more favorable relationship with Israel by that time. That Israel continued to accord special treatment to the Kenites is clear from 1 Samuel 15:6. When Saul mobilized his army against the Amalekites, he gave a warning before the attack. This kindness seems to reflect the aid given by Hobab, so...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26330,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Moses","title_en":"Moses","content_ro":"<h3>MOSES<\/h3>\n<p>Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation.<\/p>\n<p>The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:17; Ps 18:16). If, however, it is an Egyptian name given him by the daughter of Pharaoh who found him, it is more likely from an Egyptian word for “son” (also found as part of many well-known Egyptian names such as Ahmose, Thutmose, and Ramses). No one else in the OT bears this name.<\/p>\n<p>Without question, the greatest figure in the OT (mentioned by name 767 times), his influence also extends to the pages of the NT (where he is mentioned 79 times). The first 40 years of his life were spent in the household of Pharaoh (Acts 7:23), where he was instructed in all the wisdom of the Egyptians. The next 40 years he spent in Midian as a fugitive from the wrath of Pharaoh, after killing an Egyptian who was mistreating a Hebrew. His last 40 years were devoted to leading the Israelites out of bondage in Egypt to the land God had promised to Abraham and his descendants (Gn 12:1-3). He died at the age of 120 after leading the Israelites successfully through 40 years of wandering in the wilderness to the very edge of the Promised Land on the east side of the Jordan River (Dt 34:7). He is one of the great figures in all of history, a man who took a group of slaves and, under inconceivably difficult circumstances, molded them into a nation that has influenced and altered the entire course of history.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• The First 40 Years—In Egypt<\/p>\n<p>• The Second 40 Years—In Midian<\/p>\n<p>• The Third 40 Years—From Egypt to Canaan<\/p>\n<p>• Moses in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The only source of information for the life of Moses is the Bible. Archaeology confirms the credibility of the events associated with Moses, but it has never provided any specific confirmation of his existence or work. His story begins with the arrival in Egypt of Jacob, his sons, and their families during a time of famine in Canaan. Invited by Joseph and welcomed by Pharaoh, the family settled down in northeast Egypt in an area known as Goshen, where they remained for 430 years (Ex 12:40). With the passing of time, their numbers grew rapidly, so that the land was filled with them (1:7). A new king arose over Egypt who did not know Joseph. The biblical account does not give the name of this pharaoh, and there has never been agreement as to his identity. He has most frequently been identified as Thutmose III (1504–1451 <span>BC<\/span>), Seti I (1304–1290 <span>BC<\/span>), or Ramses II (1290–1224 <span>BC<\/span>). Out of fear that their growing numbers might become a threat to the security of his nation, Pharaoh determined to take measures to reduce their number. He put them to work building the store cities of Pithom and Rameses, but the severity of the work did not diminish them. He next tried to enlist the cooperation of the midwives to destroy the male babies, but they would not carry out his orders. He then ordered his own people to drown the male infants in the Nile River. Against the background of this first-known Jewish persecution, the baby Moses was born.<\/p>\n<p class=\"h2\" id=\"TheFirst40YearsInEgypt\">The First 40 Years—In Egypt<\/p>\n<h5>Birth and Early Life<\/h5>\n<p>A man of the family of Levi named Amram married his father’s sister Jochebed (Ex 6:20; cf. 2:1). Their first son, Aaron, three years older than Moses, was born before the command to drown the Hebrew babies was given, as there is no indication that his life was in danger. However, the cruel order was in force when Moses was born, and after three months, when his mother could no longer hide him, she took a basket made of bulrushes and daubed it with bitumen and pitch. She put the baby into the basket and placed it among the reeds along the banks of the river. An older sister, Miriam, stayed near the river to see what would happen. Soon the daughter of Pharaoh (identified by Josephus as Thermuthis and by others as Hatshepsut, but whose actual identity cannot be determined) came to the river to bathe, as was her custom. She discovered the baby, recognized it as one of the Hebrew children, and determined that she would raise the child as her own. Miriam emerged from her hiding place and offered to secure a Hebrew woman to nurse the child, an arrangement that was agreeable to the princess. Miriam took the baby to his own mother, who kept him for perhaps two or three years (cf. 1 Sm 1:19-24). Nothing is recorded of those formative years. Whether his mother continued seeing him during his later childhood and young manhood or revealed his true identity to him or taught him the Hebrew faith are matters of speculation. Moses was instructed in all the wisdom of the Egyptians, as would befit a member of the royal household, and he became mighty in his words and deeds (Acts 7:22).<\/p>\n<h5>Identification with His Own People<\/h5>\n<p>Just when Moses became aware that he was a Hebrew rather than Egyptian cannot be known, but it is clear that he knew it by the time he was 40 years old. One day he went out to visit his people and to observe their treatment, for the cruel measures taken against them by Pharaoh at the time of Moses’ birth had not been lifted. Seeing an Egyptian beating a Hebrew, Moses in great anger killed the Egyptian and buried him. He thought the deed had gone unnoticed until the next day when he encountered two Hebrews fighting with each other. When he tried to act as peacemaker, they both turned on him and accused him of murder: “Who made you a prince and a judge over us? Do you mean to kill me, as you killed the Egyptian?” (Ex 2:14, <span>rsv<\/span>). Acts 7:25 adds: “He supposed that his brethren understood that God was giving them deliverance by his hand” (<span>rsv<\/span>). Aware that being a member of Pharaoh’s household would not exempt him from punishment now that the deed was known, Moses fled for his life to the land of Midian.<\/p>\n<p class=\"h2\" id=\"TheSecond40YearsInMidian\">The Second 40 Years—In Midian<\/p>\n<h5>Marriage into the Family of Jethro<\/h5>\n<p>Soon after arriving in Midian, Moses sat down by a well, where he observed the seven daughters of the priest of Midian who had come to the well to draw water for their father’s flock. Shepherds came and drove them away, but Moses intervened and helped them water their animals. When Jethro (Ex 3:1; also called Reuel, 2:18; Hobab, Nm 10:29) learned what had happened, he invited Moses to stay with his family and gave him Zipporah as his wife. (There is some disagreement among scholars regarding the identity of Hobab in Numbers 10:29; some think he was Moses’ father-in-law, while others maintain that Hobab was Moses’ brother-in-law. <em>See also<\/em> Hobab). Two children, Gershom (Ex 2:22) and Eliezer (18:4), were born to Moses and Zipporah during the years in Midian. Forty years passed, and Moses’ thoughts about his former life in Egypt must have faded into the past. He could not have foreseen that God would soon thrust him back into the midst of the court in Egypt, where he would confront the son of the now-dead pharaoh with the demand to release the Hebrew people from the bondage they had endured for so many years. God had not forgotten his people and was now ready to deliver them.<\/p>\n<h5>Encounter with God at the Burning Bush<\/h5>\n<p>One day, while Moses was taking care of the flocks of his father-in-law, he led them to Mt Horeb (known also as Sinai), where God appeared to him in a flame of fire out of the midst of a bush that burned but was not consumed. Moses approached to observe the strange sight more closely and heard God speak to him out of the bush, “Moses, Moses!” Moses replied, “Here am I.” Before he could come any nearer to the bush, God said, “Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground” (Ex 3:4-5, <span>rsv<\/span>). He further identified himself as the God of Abraham, Isaac, and Jacob. He assured Moses that he was aware of the cruel afflictions of his people and had heard their cries. Then he told of his plan to send Moses to Egypt to deliver his people from their bondage.<\/p>\n<p>Faced with a challenge that seemed beyond his capabilities, the aged Moses began making excuses for not accepting the task. God assured Moses that he would be with him (Ex 3:11-12). To his excuse that he would not be able to give an answer if the people asked him the name of the God he represented, God revealed his name in the cryptic statement, “ ‘<span>I Am the One Who Always Is<\/span>’ . . . Just tell them, ‘I <span>Am<\/span> has sent me to you’ ” (vv 13-14, <span>nlt<\/span>). Many interpretations have been proposed for the name. Whatever else it means, it undoubtedly suggests the self-existence and all-sufficiency of God. Moses then argued that the people would not believe him when he told them that God had sent him to deliver them from Egypt. In response God gave him three signs: When he cast his shepherd’s rod to the ground, it became a serpent. When he put his hand to his bosom, it became leprous. He was also told that when he would pour water from the Nile on the ground, it would become blood (Ex 4:1-9). Even armed with these powerful evidences of the presence of God with him, Moses raised still another objection, “O Lord, I’m just not a good speaker. I never have been, and I’m not now, even after you have spoken to me. I’m clumsy with words” (v 10, <span>nlt<\/span>). God told him that he would teach him what to say, but despite such assurance, Moses asked God to send someone else. In anger mingled with compassion, God made Moses’ brother, Aaron, the spokesman, but said his instructions would still be given directly to Moses.<\/p>\n<h5>Return to Egypt<\/h5>\n<p>Moses took his wife and sons and set out for Egypt, telling his father-in-law only that he wanted to go back to Egypt to visit his kinsmen there (Ex 4:18). The biblical account says he put his wife and sons on the same donkey to journey back to Egypt (v 20). The fact that all three rode the same animal indicates that both children were quite young and had not been born in the early years of Moses’ marriage. At a lodging place along the way a strange thing happened. The Lord met him and sought to kill him (v 24), apparently because Moses had failed to circumcise the baby before leaving Midian. When Zipporah realized that Moses’ life was in danger, she performed the rite herself and said to her husband, “What a blood-smeared bridegroom you are to me!” (v 25, <span>nlt<\/span>). Whatever else may have been involved in this unusual encounter with God, it was a solemn reminder that the one who was to be the leader of the covenant people must not himself neglect any part of the covenant (Gn 17:10-14).<\/p>\n<p>God told Aaron (who was still in Egypt) to go to the mountain where Moses had encountered God at the burning bush and meet his brother there. Moses told Aaron everything that had happened, and together they went to Egypt, gathered the elders together, and informed them of these matters. When Moses and Aaron performed the signs in the presence of the people, they believed these leaders had been sent by God to deliver them from their affliction (Ex 4:30-31).<\/p>\n<p class=\"h2\" id=\"TheThird40YearsFromEgypttoCanaan\">The Third 40 Years—From Egypt to Canaan<\/p>\n<h5>The Encounter with Pharaoh<\/h5>\n<p>Soon after his return to Egypt, Moses, accompanied by Aaron, went to Pharaoh and repeated the demands of the Lord, “Let my people go, for they must go out into the wilderness to hold a religious festival in my honor” (Ex 5:1, <span>nlt<\/span>). Pharaoh rejected the demand with the observation that he had never heard of this God of Moses. When one realizes that Egyptian kings considered themselves to be gods, the affront to Pharaoh becomes even more acute. Not only did he reject Moses’ demands, but he intensified the burdens of the Hebrews. Their work had up until then required them to make brick using straw provided for them, but now Pharaoh said they would have to gather their own straw and still produce the same number of bricks. The Hebrews turned in anguish and anger to Moses and blamed him for making them offensive in the sight of Pharaoh. Even Moses could not understand the turn of events and complained bitterly to God. God reassured Moses that he would deliver the Hebrews from their bondage, and moreover, he would bring them into the land he had promised Abraham, Isaac, and Jacob. He then instructed Moses to return to Pharaoh and repeat the demand to release the Hebrews upon threat of severe reprisal if the demand were ignored.<\/p>\n<p>Ushered again into Pharaoh’s presence, Moses repeated his request for release of the Israelites. He attempted to impress Pharaoh by turning his rod into a serpent, but the Egyptian wise men, through their secret arts, were able to duplicate the miracle, so Pharaoh’s heart remained hardened and he would not listen to Moses. In rapid succession Moses brought nine plagues upon the land of Egypt to show the omnipotence of God to force the compliance of Pharaoh. These included a plague in which the water of the Nile turned to blood, a plague of frogs, one of gnats, then of flies, a plague on the livestock, boils on the people, plagues of hail, locusts, and complete darkness. During the plagues of the frogs, flies, hail, locusts, and darkness, Pharaoh was distraught and would temporarily relent and agree to Moses’ demands, but as soon as the plague was lifted, his heart hardened and he would retract his promise. The outcome of the first nine plagues was terrible devastation of the land of Egypt, but the Israelites were not released. There was yet one more plague in store, the most terrible of all.<\/p>\n<h5>The First Passover<\/h5>\n<p>God told Moses that there remained one more plague in store for the Egyptians: “All the firstborn sons will die in every family in Egypt, from the oldest son of Pharaoh, who sits on the throne, to the oldest son of his lowliest slave. Even the firstborn of the animals will die” (Ex 11:5, <span>nlt<\/span>). Furthermore, he assured Moses that the plague would not touch a single household of the Hebrews, “Then you will know that the <span>Lord<\/span> makes a distinction between the Egyptians and the Israelites” (v 7, <span>nlt<\/span>).<\/p>\n<p>God instructed the people through Moses and Aaron to make their preparations for leaving the land in haste. They were to go to the Egyptians and ask them for their jewels of silver and gold (Ex 11:2-3), a request to which the Egyptians agreed, perhaps out of fear of the Hebrews and in the belief that the gifts would bring about an end of the terrors that had struck the land. The Hebrews were also instructed to prepare a lamb for each family—small families could share—for the last meal to be eaten in the land of Egypt (a rite that became the pattern for the Jewish observance of the Passover for many centuries). Blood of the lamb was to be put on the doorposts and lintels of the houses in which the Passover meal was being eaten that night. The Hebrews were promised that wherever the blood was on the door, no harm would come to that household. They were also instructed to prepare unleavened bread. At midnight the death angel of the Lord killed all the firstborn in the land of Egypt, from the firstborn of Pharaoh himself to the lowest captive in a dungeon; not a single house of the Egyptians escaped tragedy. When Pharaoh saw what had happened, he ordered Moses and the people to leave the land at once (12:31-32). The biblical record says that about 600,000 Hebrew men left Egypt. Together with women and children, the total would have been in excess of 2 million people.<\/p>\n<h5>The Exodus from Egypt<\/h5>\n<p>The exodus is the central event of the OT and marks the birth of Israel as a nation. The Jewish people still look back to that event as the great redemptive act of God in history on behalf of his people, much as Christians look upon the cross as the great redemptive act of their faith.<\/p>\n\n<p>The exact route taken by the Hebrews out of Egypt cannot be determined today, though many possibilities have been proposed. They did not take the shortest, most direct route to Canaan (which would have been about a 10 days’ journey along the Mediterranean coastline), but set out in the direction of Mt Sinai, where Moses had earlier met God at the burning bush. As a sign that Moses had been sent to deliver the people, God told Moses he would bring them to that same spot, where they would worship God (Ex 3:12). The Hebrews did not forget the request of Joseph to carry his bones with them when they returned to their own land (Gn 50:25; Ex 13:19).<\/p>\n<p>As the people journeyed, they were preceded by a pillar of cloud during the day and a pillar of fire at night. The cloud represented the presence of God with his people and guided them along the route they should travel.<\/p>\n<p>Back in Egypt, Pharaoh was having second thoughts about letting the Hebrews leave the land and decided to pursue them with his army and bring them back. When the Hebrews saw the approaching cloud of dust and realized that the Egyptian army was pursuing them, they were terrified. The sea lay ahead of them and the Egyptians were behind; there seemed to be no way of escape. The people turned on Moses, blaming him for bringing them out of Egypt. God again assured them that they did not need to be afraid or do anything to defend themselves. He promised to fight the battle for them and give them victory (Ex 14:14).<\/p>\n<p>The Lord parted the water of the Sea of Reeds (traditionally but erroneously referred to as the Red Sea) by a strong east wind and allowed the Israelites to pass through the sea on dry ground to the other side. The Egyptians rushed after the Israelites, following them into the dry bed of the sea. But before they reached the other side, the waters rushed back together, destroying the Egyptian army in the midst of the sea and leaving the Israelites safe on the other side. The people celebrated their great deliverance in song (Ex 15) and then continued their journey. The narrative that follows describes the struggle of the Israelites to survive in the desert—problems of food and water, internal dissension, murmurings against Moses, and battles with enemies. Through all their experiences, Moses towers as the unifying force and great spiritual leader.<\/p>\n<p>In spite of having seen God’s great act of deliverance so recently, the faith of the Israelites was not strong. Three days later they came to a place where the water was not fit to drink, and they began complaining against Moses. The Lord showed Moses how to purify the water, and the people’s needs were satisfied (Ex 15:22-25). When they reached the wilderness of Sin, they complained again, this time because of lack of food. God met their need by supplying manna, a breadlike substance that would serve as their food until they came to Canaan (16:1-21). Later, camped at Rephidim, the people complained again, this time for lack of water. Once again God met their needs by supplying water from the rock at Horeb (17:1-7). The Amalekites attacked them while they were still camped at Rephidim, but God gave a great victory to the Israelites (vv 8-13).<\/p>\n<p>Moses and the people reached Sinai and camped there. Jethro came to visit, bringing Moses’ wife and sons. Zipporah had apparently decided to return with her children to stay with her father rather than to go on to Egypt with Moses. It was a joyful reunion, and Jethro made a burnt offering and sacrifices to God (an act that has evoked the suggestion that Jethro was a true worshiper of God, though nothing is known of his links to the Hebrew faith). When Jethro observed Moses trying to settle all the disputes and problems of the Hebrews unaided, he proposed that Moses delegate responsibility for some of the lesser matters to able men chosen from among the people. Moses accepted the suggestion, and shortly afterward Jethro returned to his own land. He did not remain at Sinai to participate in the ratification of the covenant (Ex 18:13-27).<\/p>\n<h5>Giving of the Law at Sinai<\/h5>\n<p>God had kept his promises to Moses. He had delivered the Hebrews from their Egyptian bondage and brought them to the very place where he had commissioned Moses to be their leader. He was now ready to enter into a covenant relationship with Israel. Amid a spectacular and terrifying scene of lightning, thunder, thick clouds, fire, smoke, and earthquake, God descended to the top of Sinai and called Moses to come up the mountain, where he remained 40 days to receive the law that would become the basis of the covenant.<\/p>\n<p>At Sinai, God was revealed as the God who demands exclusive allegiance in all areas of life and, at the same time, as the God who desires personal fellowship with his people.<\/p>\n<h5>Apostasy of the People<\/h5>\n<p>While Moses tarried on Mt Sinai, the people below became impatient and skeptical about his return, so they went to Aaron and asked him to make idols for them to worship. They contributed the gold earrings they were wearing. “Then Aaron took the gold, melted it down, and molded and tooled it into the shape of a calf. The people exclaimed, ‘O Israel, these are the gods who brought you out of Egypt!’ ” (Ex 32:4, <span>nlt<\/span>). The next day they joined in the worship of the idol with sacrifices and revelry. God told Moses what was taking place below and angrily declared that he was going to destroy the people but would make a great nation of Moses and his descendants. Moses immediately interceded on behalf of the people, and God’s wrath abated. Moses descended the mountain, carrying the two tablets of stone on which the law had been written, but when he entered the camp and saw what was taking place, he could not restrain his anger. He threw the stone tablets to the ground, ground the golden calf to powder, mixed it with water, and forced the people to drink it. He turned angrily to Aaron and demanded an explanation for the great sin that had been committed. Aaron lamely tried to shift the blame by minimizing his own role: “I threw them [the gold] into the fire—and out came this calf!” (v 24, <span>nlt<\/span>). Moses called for volunteers to carry out God’s judgment on the people for the great sin they had committed. Men of the tribe of Levi responded and executed about 3,000 men. Later they were commended and rewarded (Dt 33:9-10). Moses again interceded for the people, requesting that he be destroyed with the rest if God could not forgive them. God relented and promised Moses that the angel of the Lord would go with them still (Ex 32:34).<\/p>\n<p>Then Moses made a special request that he might be allowed to see the glory of the Lord. God instructed Moses to hew out two more tablets of stone like the ones he had destroyed and to return to the top of the mountain the next day. There the Lord passed before him and proclaimed his name: “I am the <span>Lord<\/span>, I am the <span>Lord<\/span>, the merciful and gracious God. I am slow to anger and rich in unfailing love and faithfulness” (Ex 34:6, <span>nlt<\/span>). Moses remained on the mountain another 40 days, where he received renewed warnings against idolatry and further instructions from the Lord, together with another copy of the Ten Commandments on tablets of stone. When Moses came down from the mountain, he was not aware that the skin of his face shone as a result of talking with God. At first the people were afraid to come near him, but he called them together and repeated all the Lord had said to him on the mountain. Afterward, he covered his face with a veil, which he removed only when he went into the presence of the Lord. Paul said the purpose of the veil was to prevent the people from seeing the heavenly light gradually fade from Moses’ face (2 Cor 3:13).<\/p>\n<h5>The Tabernacle and Establishment of the Priesthood<\/h5>\n<p>When Moses went up to the mountain the first time to receive the law from God, he was instructed to collect materials to be used in the construction of the tabernacle or tent. Gold, silver, bronze, blue and purple and scarlet yarn, fine twined linen, goats’ hair, tanned rams’ skins, goatskins, and acacia wood would be needed, along with oil for the lamps, spices for the anointing oil and for the fragrant incense, onyx stones, and stones for setting (Ex 25:3-7). The pattern for construction was also given to him, together with the ritual to be used for the consecration of the priests. A man named Bezalel was put in charge of the construction of the tabernacle, assisted by Oholiab (31:1-6). The tabernacle was portable like a tent so that it could be taken down and moved from place to place as the Hebrews continued their journey toward Canaan.<\/p>\n<p>In addition to giving Moses directions for the tabernacle, God also instructed him concerning the sacrifices that were to be brought: the burnt offering, grain offering, peace offering, sin offering, and guilt offering (Lv 1–7). The solemn ceremony for ordaining Aaron and his sons as priests and for inaugurating the worship practices were to be performed by Moses (chs 8–9).<\/p>\n<p>Sometime after this solemn inauguration of the religious ritual actually took place, Nadab and Abihu, two of Aaron’s four sons, offered unauthorized fire before the Lord. A fire came out from the Lord and destroyed them. Moses forbade Aaron and his sons Eleazar and Ithamar to express grief because of the sinfulness of the act (Lv 10:1-7). The nature of their sin is difficult to determine, but it surely involved a violation of God’s holiness. Therefore, it is appropriate that a large part of the remainder of the book of Leviticus gives regulations that stress the holy living that God expected from his people.<\/p>\n<h5>From Sinai to Kadesh<\/h5>\n<p>A year had elapsed from the time the Israelites left Egypt until the census was taken (Nm 9:1). God reminded the people that it was time to observe the Passover, which they did, and a month later they set out from Sinai and came to the wilderness of Paran. Along the way they complained about the unvarying diet of manna and they longed for the fish, cucumbers, melons, leeks, onions, and garlic they had eaten in Egypt (11:4-6). In anger God sent quail in abundance, but even while the people were devouring the meat, God sent a great plague that killed many Israelites. The complaining attitude of the people was shared even by Miriam and Aaron. They began to speak against the Cushite woman Moses had married (12:1-2). It is not certain whether the Cushite was an Ethiopian or whether this was another way of referring to Zipporah. If Moses did marry a second time, no mention is made of it elsewhere in the OT. Moses made no reply to the accusations of his brother and sister. It was not necessary, for God intervened in defense of his servant. He smote Miriam with leprosy for her part in speaking against Moses, and when Aaron saw what had happened to Miriam, he acknowledged that they both had sinned. Miriam’s leprosy was removed in response to Moses’ fervent intercession.<\/p>\n\n<p>While the people were encamped at Kadesh (also called Kadesh-barnea—Nm 32:8) in the wilderness of Paran, Moses sent 12 men into Canaan, one from each tribe, to spy out the land in preparation for the Israelite entry. After 40 days the spies returned and, though they acknowledged that the land was fertile and inviting, 10 of them were afraid of the Canaanite inhabitants and advised against going into the land. Only Joshua and Caleb were willing to go ahead and occupy the territory. The entire congregation joined the protest against going in and determined to choose a new leader and return to Egypt rather than risk death by the sword in Canaan. They threatened to stone Moses and Aaron. At that moment God intervened and would have destroyed all the people on the spot except for the intervention of Moses (13:1–14:19). He declared that, if God did not bring the people into Canaan, the nations round about would conclude that the God of the Israelites was unable to bring them into the land. Once again God acquiesced to Moses’ request to pardon the people but said that none of them 20 years and older who had complained against him would be allowed to enter the land. All the people would wander in the wilderness for 40 years until that generation died, and then their children would be allowed to enter Canaan (14:29-33). When they heard the Lord’s sentence upon them, the people quickly decided to lift the sentence of judgment by entering the land at once, but God was not with them, and they suffered a disastrous defeat at the hands of the Amalekites and Canaanites.<\/p>\n<h5>Forty Years in the Wilderness<\/h5>\n<p>Very little is known about events during the 40 years of wilderness wanderings. In spite of the judgment that had already come upon them, the people did not seem to change their ways. A man named Korah led another rebellion against the authority of Moses and Aaron. God would not listen to the pleas of Moses and Aaron on behalf of these dissidents (Nm 16:22-24), but told the congregation to separate itself from the tents of Korah and his conspirators. While the people watched, the ground split open and swallowed up the rebellious factions together with their households and all their possessions. Though the rest of the Israelites witnessed the fate of the rebels, it did not deter them from again turning on Moses and Aaron. At this, God told Moses to remove himself from the murmuring congregation in order that he could take vengeance. Though Moses offered atonement for the people’s sins, 14,700 died by plague before the punishment was ended. To demonstrate further to the people that Moses was his chosen leader, the Lord instructed Moses to take rods, one for each tribe, and to deposit them in the tent of meeting. God would cause the rod of the man chosen by him to sprout, and so silence the murmurings of the people. The rod belonging to Aaron sprouted and budded and bloomed, but the people only complained more.<\/p>\n<p>As the people neared the end of their years of wilderness wanderings, Miriam died in Kadesh and was buried there (Nm 20:1). Soon after, the people began to complain once more for lack of water. God instructed Moses to speak to a rock that would bring forth water to satisfy the needs of the people. Instead of speaking to the rock, Moses struck it twice with his rod. The water came forth, but God rebuked Moses and Aaron: “Because you did not trust me enough to demonstrate my holiness to the people of Israel, you will not lead them into the land I am giving them!” (v 12, <span>nlt<\/span>). The nature of the sin is not clear, but Moses and Aaron were apparently taking to themselves honor that belonged to God alone. Because of the sin, they were denied the privilege of leading the Israelites into the Promised Land. The punishment may seem too severe for the sin, but it shows that the privileged role of leadership given to Moses and Aaron carried with it an unusual measure of responsibility.<\/p>\n<p>The people then journeyed from Kadesh to Mt Hor on the border of the land of Edom, where Aaron died. Moses took his priestly garments from him and gave them to Eleazar, his son, thereby transferring the priestly office (Nm 20:28).<\/p>\n<p>As the people came closer to their destination, resistance on the part of the native population increased. There was a skirmish with the king of Arad and his forces at Hormah, resulting in a victory for Israel (Nm 21:1-3). As they journeyed around Edom, some of the Israelites began speaking against God and Moses because there was no food or water and they were tired of eating manna. This time the Lord sent poisonous snakes among the people, and many of them died of the venomous bites. Those who had not yet been bitten came to Moses, acknowledged their sin, and asked that the serpents be removed from their midst. God instructed Moses to make a serpent of bronze and set it on a pole. If a person bitten by a serpent looked up at the bronze serpent, he or she would live.<\/p>\n<p>As the Israelites approached the territory of Sihon, king of the Amorites, they sent messengers asking permission to pass peaceably through his land. Instead of granting the request, Sihon gathered his army together and fought against Israel. He was killed in the battle, and his land and cities were taken and occupied by the Hebrews (Nm 21:21-25).<\/p>\n<h5>Arrival at the Jordan River<\/h5>\n<p>After their victory over Sihon, the Israelites set out again and encamped in the plains of Moab on the east side of the Jordan River facing Jericho, in full view of the Promised Land. The Moabites were terrified by the presence of these people because they had heard what happened to the Amorites. Their king, Balak, hired a magician named Balaam to curse the Israelites. Three times Balaam attempted to curse them, but each time God turned his words into a blessing (Nm 22–24). Though unable to curse the Israelites, Balaam was responsible for an even greater calamity. He advised the Moabites to entice the Israelites to sacrifice to their gods and bow down to them (Nm 25:1-3; 31:16; 2 Pt 2:15; Rv 2:14). While the people were worshiping the Moabite deity, Baal of Peor, God’s anger was kindled against them, and he sent a plague that killed 24,000 of them (Nm 25:9). It was Israel’s first encounter with the seductive allurement of licentious idolatry and an ominous foreview of what would happen after they settled down in Canaan. Their continued attraction to idolatry would be their final undoing.<\/p>\n<p>After the plague, God instructed Moses and Eleazar to take another census of the people like the one almost 40 years earlier. A whole generation of Israelites had died in the wilderness, but they had been replaced by an almost equal number, so that now there were 601,730 men 20 years and older who were able to go to war (Nm 26:51). Not a man remained of those who had been counted in the first census, except Caleb and Joshua.<\/p>\n<p>The Lord instructed Moses to lay hands on Joshua and commission him as the new leader in the sight of Eleazar the priest and all the congregation (Nm 27:12-23). In addition, the Lord gave Moses instructions concerning feasts and offerings and vows (chs 28–30). God ordered Moses, as his last act as leader, to avenge the Israelites on the Midianites. In that battle the armies of Israel gained a great victory over the Midianites, killing their kings, their men, and also Balaam.<\/p>\n<p>The Lord gave instructions to Moses concerning the boundaries that would mark the Promised Land and named the men who would divide the land among the tribes (Nm 34). He also ordered that 48 cities be given to the Levites, the priestly tribe, as their portion. Six of these were designated as cities of refuge where murderers could flee so that they would not be killed by those seeking vengeance without having an opportunity to stand before the congregation for judgment (ch 35).<\/p>\n<h5>Moses’ Death<\/h5>\n<p>The book of Deuteronomy has often been called Moses’ valedictory speech to the people, for in it Moses is not merely the chief speaker but the only speaker. With the congregation of his people gathered before him, he rehearsed all that God had done for them since leaving Sinai, and he reminded them of their failure to enter the Promised Land 38 years earlier (Dt 2:14). He recalled his plea that God would let him cross the Jordan and see the land that was to be the home of the people, but God responded that Moses would only be allowed to view the land from the top of Pisgah. Moses then exhorted the people to obey the statutes and ordinances that had been given to them in order to experience God’s blessings in the land.<\/p>\n\n<p>As the day of Moses’ death approached, the Lord ordered Moses and Joshua to present themselves at the tent of meeting in order for Joshua to be commissioned as the new leader (Dt 31:14-23). Before his death, Moses pronounced a blessing upon all the Israelites (ch 33). Having completed these tasks, Moses went up from the plains of Moab to Mt Nebo, and to the top of Pisgah. From there God showed him the land promised long ago to Abraham, Isaac, and Jacob—the land that was soon to be the home of the wandering Israelite tribes. Again God told him that he would not be allowed to cross over the Jordan. Moses died there and God buried him somewhere in the valley in the land of Moab opposite Beth-peor (34:6). Moses was 120 years old when he died, and the Israelites mourned his death for 30 days. The finest tribute to Moses is found in the closing words of the book of Deuteronomy, “There has never been another prophet like Moses, whom the <span>Lord<\/span> knew face to face” (v 10).<\/p>\n<p class=\"h2\" id=\"MosesintheNewTestament\">Moses in the New Testament<\/p>\n<p>All Jews and Christians in apostolic times considered Moses the author of the Pentateuch. Such expressions as “the law of Moses” (Lk 2:22), “Moses commanded” (Mt 19:7), “Moses said” (Mk 7:10) “and Moses wrote” (12:19) shows that his name was synonymous with the OT books attributed to him. He is mentioned in the NT more than any other OT figure, a total of 79 times. His role as lawgiver is emphasized more than any other aspect of his life (Mt 8:4; Mk 7:10; Jn 1:17; Acts 15:1). He appears at the transfiguration of Jesus as the representative of OT law, along with Elijah as the representative of OT prophets (Mt 17:1-3).<\/p>\n<p>Moses’ role as prophet is also mentioned in the NT. As a prophet, he spoke of the coming Messiah and his sufferings (Lk 24:25-27; Acts 3:22). The NT also draws from the life and experiences of Moses to show patterns of life under the new covenant. The nativity story of Jesus parallels the Mosaic story of the infant deliverer being rescued from the evil designs of an earthly despot (Mt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount parallels the giving of the law at Sinai (Mt 5–7) and presents Jesus as the authoritative interpreter of the will of God. Contrast between the old law and the new relationship with God is especially marked in the book of Galatians. The comparison of Moses with Christ is an important emphasis of the book of Hebrews (Heb 3:5-6; 9:11-22). John contrasted the law that was given through Moses with the grace and truth that came through Jesus Christ (Jn 1:17). He also contrasted the manna in the wilderness to Jesus as “the bread of life” (6:30-35).<\/p>\n<p>Other references to Moses or to events associated with him include his birth (Acts 7:20; Heb 11:23), the burning bush (Lk 20:37), the magicians of Egypt (2 Tm 3:8), the Passover (Heb 11:28), the exodus (3:16), crossing of the sea (1 Cor 10:2), the covenant sacrifice at Sinai (Mt 26:28), the manna (1 Cor 10:3), the glory on Moses’ face (2 Cor 3:7-18), water from the rock (1 Cor 10:4), the bronze serpent (Jn 3:14), and the song of Moses (Rv 15:3).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Exodus, The; Israel, History of; Plagues upon Egypt; Priests and Levites; Tabernacle; Temple; Commandments, The Ten; Wilderness Wanderings.<\/p>","content_en":"<h3>MOSES<\/h3>\n<p>Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation.<\/p>\n<p>The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:17; Ps 18:16). If, however, it is an Egyptian name given him by the daughter of Pharaoh who found him, it is more likely from an Egyptian word for “son” (also found as part of many well-known Egyptian names such as Ahmose, Thutmose, and Ramses). No one else in the OT bears this name.<\/p>\n<p>Without question, the greatest figure in the OT (mentioned by name 767 times), his influence also extends to the pages of the NT (where he is mentioned 79 times). The first 40 years of his life were spent in the household of Pharaoh (Acts 7:23), where he was instructed in all the wisdom of the Egyptians. The next 40 years he spent in Midian as a fugitive from the wrath of Pharaoh, after killing an Egyptian who was mistreating a Hebrew. His last 40 years were devoted to leading the Israelites out of bondage in Egypt to the land God had promised to Abraham and his descendants (Gn 12:1-3). He died at the age of 120 after leading the Israelites successfully through 40 years of wandering in the wilderness to the very edge of the Promised Land on the east side of the Jordan River (Dt 34:7). He is one of the great figures in all of history, a man who took a group of slaves and, under inconceivably difficult circumstances, molded them into a nation that has influenced and altered the entire course of history.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• The First 40 Years—In Egypt<\/p>\n<p>• The Second 40 Years—In Midian<\/p>\n<p>• The Third 40 Years—From Egypt to Canaan<\/p>\n<p>• Moses in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The only source of information for the life of Moses is the Bible. Archaeology confirms the credibility of the events associated with Moses, but it has never provided any specific confirmation of his existence or work. His story begins with the arrival in Egypt of Jacob, his sons, and their families during a time of famine in Canaan. Invited by Joseph and welcomed by Pharaoh, the family settled down in northeast Egypt in an area known as Goshen, where they remained for 430 years (Ex 12:40). With the passing of time, their numbers grew rapidly, so that the land was filled with them (1:7). A new king arose over Egypt who did not know Joseph. The biblical account does not give the name of this pharaoh, and there has never been agreement as to his identity. He has most frequently been identified as Thutmose III (1504–1451 <span>BC<\/span>), Seti I (1304–1290 <span>BC<\/span>), or Ramses II (1290–1224 <span>BC<\/span>). Out of fear that their growing numbers might become a threat to the security of his nation, Pharaoh determined to take measures to reduce their number. He put them to work building the store cities of Pithom and Rameses, but the severity of the work did not diminish them. He next tried to enlist the cooperation of the midwives to destroy the male babies, but they would not carry out his orders. He then ordered his own people to drown the male infants in the Nile River. Against the background of this first-known Jewish persecution, the baby Moses was born.<\/p>\n<p class=\"h2\" id=\"TheFirst40YearsInEgypt\">The First 40 Years—In Egypt<\/p>\n<h5>Birth and Early Life<\/h5>\n<p>A man of the family of Levi named Amram married his father’s sister Jochebed (Ex 6:20; cf. 2:1). Their first son, Aaron, three years older than Moses, was born before the command to drown the Hebrew babies was given, as there is no indication that his life was in danger. However, the cruel order was in force when Moses was born, and after three months, when his mother could no longer hide him, she took a basket made of bulrushes and daubed it with bitumen and pitch. She put the baby into the basket and placed it among the reeds along the banks of the river. An older sister, Miriam, stayed near the river to see what would happen. Soon the daughter of Pharaoh (identified by Josephus as Thermuthis and by others as Hatshepsut, but whose actual identity cannot be determined) came to the river to bathe, as was her custom. She discovered the baby, recognized it as one of the Hebrew children, and determined that she would raise the child as her own. Miriam emerged from her hiding place and offered to secure a Hebrew woman to nurse the child, an arrangement that was agreeable to the princess. Miriam took the baby to his own mother, who kept him for perhaps two or three years (cf. 1 Sm 1:19-24). Nothing is recorded of those formative years. Whether his mother continued seeing him during his later childhood and young manhood or revealed his true identity to him or taught him the Hebrew faith are matters of speculation. Moses was instructed in all the wisdom of the Egyptians, as would befit a member of the royal household, and he became mighty in his words and deeds (Acts 7:22).<\/p>\n<h5>Identification with His Own People<\/h5>\n<p>Just when Moses became aware that he was a Hebrew rather than Egyptian cannot be known, but it is clear that he knew it by the time he was 40 years old. One day he went out to visit his people and to observe their treatment, for the cruel measures taken against them by Pharaoh at the time of Moses’ birth had not been lifted. Seeing an Egyptian beating a Hebrew, Moses in great anger killed the Egyptian and buried him. He thought the deed had gone unnoticed until the next day when he encountered two Hebrews fighting with each other. When he tried to act as peacemaker, they both turned on him and accused him of murder: “Who made you a prince and a judge over us? Do you mean to kill me, as you killed the Egyptian?” (Ex 2:14, <span>rsv<\/span>). Acts 7:25 adds: “He supposed that his brethren understood that God was giving them deliverance by his hand” (<span>rsv<\/span>). Aware that being a member of Pharaoh’s household would not exempt him from punishment now that the deed was known, Moses fled for his life to the land of Midian.<\/p>\n<p class=\"h2\" id=\"TheSecond40YearsInMidian\">The Second 40 Years—In Midian<\/p>\n<h5>Marriage into the Family of Jethro<\/h5>\n<p>Soon after arriving in Midian, Moses sat down by a well, where he observed the seven daughters of the priest of Midian who had come to the well to draw water for their father’s flock. Shepherds came and drove them away, but Moses intervened and helped them water their animals. When Jethro (Ex 3:1; also called Reuel, 2:18; Hobab, Nm 10:29) learned what had happened, he invited Moses to stay with his family and gave him Zipporah as his wife. (There is some disagreement among scholars regarding the identity of Hobab in Numbers 10:29; some think he was Moses’ father-in-law, while others maintain that Hobab was Moses’ brother-in-law. <em>See also<\/em> Hobab). Two children, Gershom (Ex 2:22) and Eliezer (18:4), were born to Moses and Zipporah during the years in Midian. Forty years passed, and Moses’ thoughts about his former life in Egypt must have faded into the past. He could not have foreseen that God would soon thrust him back into the midst of the court in Egypt, where he would confront the son of the now-dead pharaoh with the demand to release the Hebrew people from the bondage they had endured for so many years. God had not forgotten his people and was now ready to deliver them.<\/p>\n<h5>Encounter with God at the Burning Bush<\/h5>\n<p>One day, while Moses was taking care of the flocks of his father-in-law, he led them to Mt Horeb (known also as Sinai), where God appeared to him in a flame of fire out of the midst of a bush that burned but was not consumed. Moses approached to observe the strange sight more closely and heard God speak to him out of the bush, “Moses, Moses!” Moses replied, “Here am I.” Before he could come any nearer to the bush, God said, “Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground” (Ex 3:4-5, <span>rsv<\/span>). He further identified himself as the God of Abraham, Isaac, and Jacob. He assured Moses that he was aware of the cruel afflictions of his people and had heard their cries. Then he told of his plan to send Moses to Egypt to deliver his people from their bondage.<\/p>\n<p>Faced with a challenge that seemed beyond his capabilities, the aged Moses began making excuses for not accepting the task. God assured Moses that he would be with him (Ex 3:11-12). To his excuse that he would not be able to give an answer if the people asked him the name of the God he represented, God revealed his name in the cryptic statement, “ ‘<span>I Am the One Who Always Is<\/span>’ . . . Just tell them, ‘I <span>Am<\/span> has sent me to you’ ” (vv 13-14, <span>nlt<\/span>). Many interpretations have been proposed for the name. Whatever else it means, it undoubtedly suggests the self-existence and all-sufficiency of God. Moses then argued that the people would not believe him when he told them that God had sent him to deliver them from Egypt. In response God gave him three signs: When he cast his shepherd’s rod to the ground, it became a serpent. When he put his hand to his bosom, it became leprous. He was also told that when he would pour water from the Nile on the ground, it would become blood (Ex 4:1-9). Even armed with these powerful evidences of the presence of God with him, Moses raised still another objection, “O Lord, I’m just not a good speaker. I never have been, and I’m not now, even after you have spoken to me. I’m clumsy with words” (v 10, <span>nlt<\/span>). God told him that he would teach him what to say, but despite such assurance, Moses asked God to send someone else. In anger mingled with compassion, God made Moses’ brother, Aaron, the spokesman, but said his instructions would still be given directly to Moses.<\/p>\n<h5>Return to Egypt<\/h5>\n<p>Moses took his wife and sons and set out for Egypt, telling his father-in-law only that he wanted to go back to Egypt to visit his kinsmen there (Ex 4:18). The biblical account says he put his wife and sons on the same donkey to journey back to Egypt (v 20). The fact that all three rode the same animal indicates that both children were quite young and had not been born in the early years of Moses’ marriage. At a lodging place along the way a strange thing happened. The Lord met him and sought to kill him (v 24), apparently because Moses had failed to circumcise the baby before leaving Midian. When Zipporah realized that Moses’ life was in danger, she performed the rite herself and said to her husband, “What a blood-smeared bridegroom you are to me!” (v 25, <span>nlt<\/span>). Whatever else may have been involved in this unusual encounter with God, it was a solemn reminder that the one who was to be the leader of the covenant people must not himself neglect any part of the covenant (Gn 17:10-14).<\/p>\n<p>God told Aaron (who was still in Egypt) to go to the mountain where Moses had encountered God at the burning bush and meet his brother there. Moses told Aaron everything that had happened, and together they went to Egypt, gathered the elders together, and informed them of these matters. When Moses and Aaron performed the signs in the presence of the people, they believed these leaders had been sent by God to deliver them from their affliction (Ex 4:30-31).<\/p>\n<p class=\"h2\" id=\"TheThird40YearsFromEgypttoCanaan\">The Third 40 Years—From Egypt to Canaan<\/p>\n<h5>The Encounter with Pharaoh<\/h5>\n<p>Soon after his return to Egypt, Moses, accompanied by Aaron, went to Pharaoh and repeated the demands of the Lord, “Let my people go, for they must go out into the wilderness to hold a religious festival in my honor” (Ex 5:1, <span>nlt<\/span>). Pharaoh rejected the demand with the observation that he had never heard of this God of Moses. When one realizes that Egyptian kings considered themselves to be gods, the affront to Pharaoh becomes even more acute. Not only did he reject Moses’ demands, but he intensified the burdens of the Hebrews. Their work had up until then required them to make brick using straw provided for them, but now Pharaoh said they would have to gather their own straw and still produce the same number of bricks. The Hebrews turned in anguish and anger to Moses and blamed him for making them offensive in the sight of Pharaoh. Even Moses could not understand the turn of events and complained bitterly to God. God reassured Moses that he would deliver the Hebrews from their bondage, and moreover, he would bring them into the land he had promised Abraham, Isaac, and Jacob. He then instructed Moses to return to Pharaoh and repeat the demand to release the Hebrews upon threat of severe reprisal if the demand were ignored.<\/p>\n<p>Ushered again into Pharaoh’s presence, Moses repeated his request for release of the Israelites. He attempted to impress Pharaoh by turning his rod into a serpent, but the Egyptian wise men, through their secret arts, were able to duplicate the miracle, so Pharaoh’s heart remained hardened and he would not listen to Moses. In rapid succession Moses brought nine plagues upon the land of Egypt to show the omnipotence of God to force the compliance of Pharaoh. These included a plague in which the water of the Nile turned to blood, a plague of frogs, one of gnats, then of flies, a plague on the livestock, boils on the people, plagues of hail, locusts, and complete darkness. During the plagues of the frogs, flies, hail, locusts, and darkness, Pharaoh was distraught and would temporarily relent and agree to Moses’ demands, but as soon as the plague was lifted, his heart hardened and he would retract his promise. The outcome of the first nine plagues was terrible devastation of the land of Egypt, but the Israelites were not released. There was yet one more plague in store, the most terrible of all.<\/p>\n<h5>The First Passover<\/h5>\n<p>God told Moses that there remained one more plague in store for the Egyptians: “All the firstborn sons will die in every family in Egypt, from the oldest son of Pharaoh, who sits on the throne, to the oldest son of his lowliest slave. Even the firstborn of the animals will die” (Ex 11:5, <span>nlt<\/span>). Furthermore, he assured Moses that the plague would not touch a single household of the Hebrews, “Then you will know that the <span>Lord<\/span> makes a distinction between the Egyptians and the Israelites” (v 7, <span>nlt<\/span>).<\/p>\n<p>God instructed the people through Moses and Aaron to make their preparations for leaving the land in haste. They were to go to the Egyptians and ask them for their jewels of silver and gold (Ex 11:2-3), a request to which the Egyptians agreed, perhaps out of fear of the Hebrews and in the belief that the gifts would bring about an end of the terrors that had struck the land. The Hebrews were also instructed to prepare a lamb for each family—small families could share—for the last meal to be eaten in the land of Egypt (a rite that became the pattern for the Jewish observance of the Passover for many centuries). Blood of the lamb was to be put on the doorposts and lintels of the houses in which the Passover meal was being eaten that night. The Hebrews were promised that wherever the blood was on the door, no harm would come to that household. They were also instructed to prepare unleavened bread. At midnight the death angel of the Lord killed all the firstborn in the land of Egypt, from the firstborn of Pharaoh himself to the lowest captive in a dungeon; not a single house of the Egyptians escaped tragedy. When Pharaoh saw what had happened, he ordered Moses and the people to leave the land at once (12:31-32). The biblical record says that about 600,000 Hebrew men left Egypt. Together with women and children, the total would have been in excess of 2 million people.<\/p>\n<h5>The Exodus from Egypt<\/h5>\n<p>The exodus is the central event of the OT and marks the birth of Israel as a nation. The Jewish people still look back to that event as the great redemptive act of God in history on behalf of his people, much as Christians look upon the cross as the great redemptive act of their faith.<\/p>\n\n<p>The exact route taken by the Hebrews out of Egypt cannot be determined today, though many possibilities have been proposed. They did not take the shortest, most direct route to Canaan (which would have been about a 10 days’ journey along the Mediterranean coastline), but set out in the direction of Mt Sinai, where Moses had earlier met God at the burning bush. As a sign that Moses had been sent to deliver the people, God told Moses he would bring them to that same spot, where they would worship God (Ex 3:12). The Hebrews did not forget the request of Joseph to carry his bones with them when they returned to their own land (Gn 50:25; Ex 13:19).<\/p>\n<p>As the people journeyed, they were preceded by a pillar of cloud during the day and a pillar of fire at night. The cloud represented the presence of God with his people and guided them along the route they should travel.<\/p>\n<p>Back in Egypt, Pharaoh was having second thoughts about letting the Hebrews leave the land and decided to pursue them with his army and bring them back. When the Hebrews saw the approaching cloud of dust and realized that the Egyptian army was pursuing them, they were terrified. The sea lay ahead of them and the Egyptians were behind; there seemed to be no way of escape. The people turned on Moses, blaming him for bringing them out of Egypt. God again assured them that they did not need to be afraid or do anything to defend themselves. He promised to fight the battle for them and give them victory (Ex 14:14).<\/p>\n<p>The Lord parted the water of the Sea of Reeds (traditionally but erroneously referred to as the Red Sea) by a strong east wind and allowed the Israelites to pass through the sea on dry ground to the other side. The Egyptians rushed after the Israelites, following them into the dry bed of the sea. But before they reached the other side, the waters rushed back together, destroying the Egyptian army in the midst of the sea and leaving the Israelites safe on the other side. The people celebrated their great deliverance in song (Ex 15) and then continued their journey. The narrative that follows describes the struggle of the Israelites to survive in the desert—problems of food and water, internal dissension, murmurings against Moses, and battles with enemies. Through all their experiences, Moses towers as the unifying force and great spiritual leader.<\/p>\n<p>In spite of having seen God’s great act of deliverance so recently, the faith of the Israelites was not strong. Three days later they came to a place where the water was not fit to drink, and they began complaining against Moses. The Lord showed Moses how to purify the water, and the people’s needs were satisfied (Ex 15:22-25). When they reached the wilderness of Sin, they complained again, this time because of lack of food. God met their need by supplying manna, a breadlike substance that would serve as their food until they came to Canaan (16:1-21). Later, camped at Rephidim, the people complained again, this time for lack of water. Once again God met their needs by supplying water from the rock at Horeb (17:1-7). The Amalekites attacked them while they were still camped at Rephidim, but God gave a great victory to the Israelites (vv 8-13).<\/p>\n<p>Moses and the people reached Sinai and camped there. Jethro came to visit, bringing Moses’ wife and sons. Zipporah had apparently decided to return with her children to stay with her father rather than to go on to Egypt with Moses. It was a joyful reunion, and Jethro made a burnt offering and sacrifices to God (an act that has evoked the suggestion that Jethro was a true worshiper of God, though nothing is known of his links to the Hebrew faith). When Jethro observed Moses trying to settle all the disputes and problems of the Hebrews unaided, he proposed that Moses delegate responsibility for some of the lesser matters to able men chosen from among the people. Moses accepted the suggestion, and shortly afterward Jethro returned to his own land. He did not remain at Sinai to participate in the ratification of the covenant (Ex 18:13-27).<\/p>\n<h5>Giving of the Law at Sinai<\/h5>\n<p>God had kept his promises to Moses. He had delivered the Hebrews from their Egyptian bondage and brought them to the very place where he had commissioned Moses to be their leader. He was now ready to enter into a covenant relationship with Israel. Amid a spectacular and terrifying scene of lightning, thunder, thick clouds, fire, smoke, and earthquake, God descended to the top of Sinai and called Moses to come up the mountain, where he remained 40 days to receive the law that would become the basis of the covenant.<\/p>\n<p>At Sinai, God was revealed as the God who demands exclusive allegiance in all areas of life and, at the same time, as the God who desires personal fellowship with his people.<\/p>\n<h5>Apostasy of the People<\/h5>\n<p>While Moses tarried on Mt Sinai, the people below became impatient and skeptical about his return, so they went to Aaron and asked him to make idols for them to worship. They contributed the gold earrings they were wearing. “Then Aaron took the gold, melted it down, and molded and tooled it into the shape of a calf. The people exclaimed, ‘O Israel, these are the gods who brought you out of Egypt!’ ” (Ex 32:4, <span>nlt<\/span>). The next day they joined in the worship of the idol with sacrifices and revelry. God told Moses what was taking place below and angrily declared that he was going to destroy the people but would make a great nation of Moses and his descendants. Moses immediately interceded on behalf of the people, and God’s wrath abated. Moses descended the mountain, carrying the two tablets of stone on which the law had been written, but when he entered the camp and saw what was taking place, he could not restrain his anger. He threw the stone tablets to the ground, ground the golden calf to powder, mixed it with water, and forced the people to drink it. He turned angrily to Aaron and demanded an explanation for the great sin that had been committed. Aaron lamely tried to shift the blame by minimizing his own role: “I threw them [the gold] into the fire—and out came this calf!” (v 24, <span>nlt<\/span>). Moses called for volunteers to carry out God’s judgment on the people for the great sin they had committed. Men of the tribe of Levi responded and executed about 3,000 men. Later they were commended and rewarded (Dt 33:9-10). Moses again interceded for the people, requesting that he be destroyed with the rest if God could not forgive them. God relented and promised Moses that the angel of the Lord would go with them still (Ex 32:34).<\/p>\n<p>Then Moses made a special request that he might be allowed to see the glory of the Lord. God instructed Moses to hew out two more tablets of stone like the ones he had destroyed and to return to the top of the mountain the next day. There the Lord passed before him and proclaimed his name: “I am the <span>Lord<\/span>, I am the <span>Lord<\/span>, the merciful and gracious God. I am slow to anger and rich in unfailing love and faithfulness” (Ex 34:6, <span>nlt<\/span>). Moses remained on the mountain another 40 days, where he received renewed warnings against idolatry and further instructions from the Lord, together with another copy of the Ten Commandments on tablets of stone. When Moses came down from the mountain, he was not aware that the skin of his face shone as a result of talking with God. At first the people were afraid to come near him, but he called them together and repeated all the Lord had said to him on the mountain. Afterward, he covered his face with a veil, which he removed only when he went into the presence of the Lord. Paul said the purpose of the veil was to prevent the people from seeing the heavenly light gradually fade from Moses’ face (2 Cor 3:13).<\/p>\n<h5>The Tabernacle and Establishment of the Priesthood<\/h5>\n<p>When Moses went up to the mountain the first time to receive the law from God, he was instructed to collect materials to be used in the construction of the tabernacle or tent. Gold, silver, bronze, blue and purple and scarlet yarn, fine twined linen, goats’ hair, tanned rams’ skins, goatskins, and acacia wood would be needed, along with oil for the lamps, spices for the anointing oil and for the fragrant incense, onyx stones, and stones for setting (Ex 25:3-7). The pattern for construction was also given to him, together with the ritual to be used for the consecration of the priests. A man named Bezalel was put in charge of the construction of the tabernacle, assisted by Oholiab (31:1-6). The tabernacle was portable like a tent so that it could be taken down and moved from place to place as the Hebrews continued their journey toward Canaan.<\/p>\n<p>In addition to giving Moses directions for the tabernacle, God also instructed him concerning the sacrifices that were to be brought: the burnt offering, grain offering, peace offering, sin offering, and guilt offering (Lv 1–7). The solemn ceremony for ordaining Aaron and his sons as priests and for inaugurating the worship practices were to be performed by Moses (chs 8–9).<\/p>\n<p>Sometime after this solemn inauguration of the religious ritual actually took place, Nadab and Abihu, two of Aaron’s four sons, offered unauthorized fire before the Lord. A fire came out from the Lord and destroyed them. Moses forbade Aaron and his sons Eleazar and Ithamar to express grief because of the sinfulness of the act (Lv 10:1-7). The nature of their sin is difficult to determine, but it surely involved a violation of God’s holiness. Therefore, it is appropriate that a large part of the remainder of the book of Leviticus gives regulations that stress the holy living that God expected from his people.<\/p>\n<h5>From Sinai to Kadesh<\/h5>\n<p>A year had elapsed from the time the Israelites left Egypt until the census was taken (Nm 9:1). God reminded the people that it was time to observe the Passover, which they did, and a month later they set out from Sinai and came to the wilderness of Paran. Along the way they complained about the unvarying diet of manna and they longed for the fish, cucumbers, melons, leeks, onions, and garlic they had eaten in Egypt (11:4-6). In anger God sent quail in abundance, but even while the people were devouring the meat, God sent a great plague that killed many Israelites. The complaining attitude of the people was shared even by Miriam and Aaron. They began to speak against the Cushite woman Moses had married (12:1-2). It is not certain whether the Cushite was an Ethiopian or whether this was another way of referring to Zipporah. If Moses did marry a second time, no mention is made of it elsewhere in the OT. Moses made no reply to the accusations of his brother and sister. It was not necessary, for God intervened in defense of his servant. He smote Miriam with leprosy for her part in speaking against Moses, and when Aaron saw what had happened to Miriam, he acknowledged that they both had sinned. Miriam’s leprosy was removed in response to Moses’ fervent intercession.<\/p>\n\n<p>While the people were encamped at Kadesh (also called Kadesh-barnea—Nm 32:8) in the wilderness of Paran, Moses sent 12 men into Canaan, one from each tribe, to spy out the land in preparation for the Israelite entry. After 40 days the spies returned and, though they acknowledged that the land was fertile and inviting, 10 of them were afraid of the Canaanite inhabitants and advised against going into the land. Only Joshua and Caleb were willing to go ahead and occupy the territory. The entire congregation joined the protest against going in and determined to choose a new leader and return to Egypt rather than risk death by the sword in Canaan. They threatened to stone Moses and Aaron. At that moment God intervened and would have destroyed all the people on the spot except for the intervention of Moses (13:1–14:19). He declared that, if God did not bring the people into Canaan, the nations round about would conclude that the God of the Israelites was unable to bring them into the land. Once again God acquiesced to Moses’ request to pardon the people but said that none of them 20 years and older who had complained against him would be allowed to enter the land. All the people would wander in the wilderness for 40 years until that generation died, and then their children would be allowed to enter Canaan (14:29-33). When they heard the Lord’s sentence upon them, the people quickly decided to lift the sentence of judgment by entering the land at once, but God was not with them, and they suffered a disastrous defeat at the hands of the Amalekites and Canaanites.<\/p>\n<h5>Forty Years in the Wilderness<\/h5>\n<p>Very little is known about events during the 40 years of wilderness wanderings. In spite of the judgment that had already come upon them, the people did not seem to change their ways. A man named Korah led another rebellion against the authority of Moses and Aaron. God would not listen to the pleas of Moses and Aaron on behalf of these dissidents (Nm 16:22-24), but told the congregation to separate itself from the tents of Korah and his conspirators. While the people watched, the ground split open and swallowed up the rebellious factions together with their households and all their possessions. Though the rest of the Israelites witnessed the fate of the rebels, it did not deter them from again turning on Moses and Aaron. At this, God told Moses to remove himself from the murmuring congregation in order that he could take vengeance. Though Moses offered atonement for the people’s sins, 14,700 died by plague before the punishment was ended. To demonstrate further to the people that Moses was his chosen leader, the Lord instructed Moses to take rods, one for each tribe, and to deposit them in the tent of meeting. God would cause the rod of the man chosen by him to sprout, and so silence the murmurings of the people. The rod belonging to Aaron sprouted and budded and bloomed, but the people only complained more.<\/p>\n<p>As the people neared the end of their years of wilderness wanderings, Miriam died in Kadesh and was buried there (Nm 20:1). Soon after, the people began to complain once more for lack of water. God instructed Moses to speak to a rock that would bring forth water to satisfy the needs of the people. Instead of speaking to the rock, Moses struck it twice with his rod. The water came forth, but God rebuked Moses and Aaron: “Because you did not trust me enough to demonstrate my holiness to the people of Israel, you will not lead them into the land I am giving them!” (v 12, <span>nlt<\/span>). The nature of the sin is not clear, but Moses and Aaron were apparently taking to themselves honor that belonged to God alone. Because of the sin, they were denied the privilege of leading the Israelites into the Promised Land. The punishment may seem too severe for the sin, but it shows that the privileged role of leadership given to Moses and Aaron carried with it an unusual measure of responsibility.<\/p>\n<p>The people then journeyed from Kadesh to Mt Hor on the border of the land of Edom, where Aaron died. Moses took his priestly garments from him and gave them to Eleazar, his son, thereby transferring the priestly office (Nm 20:28).<\/p>\n<p>As the people came closer to their destination, resistance on the part of the native population increased. There was a skirmish with the king of Arad and his forces at Hormah, resulting in a victory for Israel (Nm 21:1-3). As they journeyed around Edom, some of the Israelites began speaking against God and Moses because there was no food or water and they were tired of eating manna. This time the Lord sent poisonous snakes among the people, and many of them died of the venomous bites. Those who had not yet been bitten came to Moses, acknowledged their sin, and asked that the serpents be removed from their midst. God instructed Moses to make a serpent of bronze and set it on a pole. If a person bitten by a serpent looked up at the bronze serpent, he or she would live.<\/p>\n<p>As the Israelites approached the territory of Sihon, king of the Amorites, they sent messengers asking permission to pass peaceably through his land. Instead of granting the request, Sihon gathered his army together and fought against Israel. He was killed in the battle, and his land and cities were taken and occupied by the Hebrews (Nm 21:21-25).<\/p>\n<h5>Arrival at the Jordan River<\/h5>\n<p>After their victory over Sihon, the Israelites set out again and encamped in the plains of Moab on the east side of the Jordan River facing Jericho, in full view of the Promised Land. The Moabites were terrified by the presence of these people because they had heard what happened to the Amorites. Their king, Balak, hired a magician named Balaam to curse the Israelites. Three times Balaam attempted to curse them, but each time God turned his words into a blessing (Nm 22–24). Though unable to curse the Israelites, Balaam was responsible for an even greater calamity. He advised the Moabites to entice the Israelites to sacrifice to their gods and bow down to them (Nm 25:1-3; 31:16; 2 Pt 2:15; Rv 2:14). While the people were worshiping the Moabite deity, Baal of Peor, God’s anger was kindled against them, and he sent a plague that killed 24,000 of them (Nm 25:9). It was Israel’s first encounter with the seductive allurement of licentious idolatry and an ominous foreview of what would happen after they settled down in Canaan. Their continued attraction to idolatry would be their final undoing.<\/p>\n<p>After the plague, God instructed Moses and Eleazar to take another census of the people like the one almost 40 years earlier. A whole generation of Israelites had died in the wilderness, but they had been replaced by an almost equal number, so that now there were 601,730 men 20 years and older who were able to go to war (Nm 26:51). Not a man remained of those who had been counted in the first census, except Caleb and Joshua.<\/p>\n<p>The Lord instructed Moses to lay hands on Joshua and commission him as the new leader in the sight of Eleazar the priest and all the congregation (Nm 27:12-23). In addition, the Lord gave Moses instructions concerning feasts and offerings and vows (chs 28–30). God ordered Moses, as his last act as leader, to avenge the Israelites on the Midianites. In that battle the armies of Israel gained a great victory over the Midianites, killing their kings, their men, and also Balaam.<\/p>\n<p>The Lord gave instructions to Moses concerning the boundaries that would mark the Promised Land and named the men who would divide the land among the tribes (Nm 34). He also ordered that 48 cities be given to the Levites, the priestly tribe, as their portion. Six of these were designated as cities of refuge where murderers could flee so that they would not be killed by those seeking vengeance without having an opportunity to stand before the congregation for judgment (ch 35).<\/p>\n<h5>Moses’ Death<\/h5>\n<p>The book of Deuteronomy has often been called Moses’ valedictory speech to the people, for in it Moses is not merely the chief speaker but the only speaker. With the congregation of his people gathered before him, he rehearsed all that God had done for them since leaving Sinai, and he reminded them of their failure to enter the Promised Land 38 years earlier (Dt 2:14). He recalled his plea that God would let him cross the Jordan and see the land that was to be the home of the people, but God responded that Moses would only be allowed to view the land from the top of Pisgah. Moses then exhorted the people to obey the statutes and ordinances that had been given to them in order to experience God’s blessings in the land.<\/p>\n\n<p>As the day of Moses’ death approached, the Lord ordered Moses and Joshua to present themselves at the tent of meeting in order for Joshua to be commissioned as the new leader (Dt 31:14-23). Before his death, Moses pronounced a blessing upon all the Israelites (ch 33). Having completed these tasks, Moses went up from the plains of Moab to Mt Nebo, and to the top of Pisgah. From there God showed him the land promised long ago to Abraham, Isaac, and Jacob—the land that was soon to be the home of the wandering Israelite tribes. Again God told him that he would not be allowed to cross over the Jordan. Moses died there and God buried him somewhere in the valley in the land of Moab opposite Beth-peor (34:6). Moses was 120 years old when he died, and the Israelites mourned his death for 30 days. The finest tribute to Moses is found in the closing words of the book of Deuteronomy, “There has never been another prophet like Moses, whom the <span>Lord<\/span> knew face to face” (v 10).<\/p>\n<p class=\"h2\" id=\"MosesintheNewTestament\">Moses in the New Testament<\/p>\n<p>All Jews and Christians in apostolic times considered Moses the author of the Pentateuch. Such expressions as “the law of Moses” (Lk 2:22), “Moses commanded” (Mt 19:7), “Moses said” (Mk 7:10) “and Moses wrote” (12:19) shows that his name was synonymous with the OT books attributed to him. He is mentioned in the NT more than any other OT figure, a total of 79 times. His role as lawgiver is emphasized more than any other aspect of his life (Mt 8:4; Mk 7:10; Jn 1:17; Acts 15:1). He appears at the transfiguration of Jesus as the representative of OT law, along with Elijah as the representative of OT prophets (Mt 17:1-3).<\/p>\n<p>Moses’ role as prophet is also mentioned in the NT. As a prophet, he spoke of the coming Messiah and his sufferings (Lk 24:25-27; Acts 3:22). The NT also draws from the life and experiences of Moses to show patterns of life under the new covenant. The nativity story of Jesus parallels the Mosaic story of the infant deliverer being rescued from the evil designs of an earthly despot (Mt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount parallels the giving of the law at Sinai (Mt 5–7) and presents Jesus as the authoritative interpreter of the will of God. Contrast between the old law and the new relationship with God is especially marked in the book of Galatians. The comparison of Moses with Christ is an important emphasis of the book of Hebrews (Heb 3:5-6; 9:11-22). John contrasted the law that was given through Moses with the grace and truth that came through Jesus Christ (Jn 1:17). He also contrasted the manna in the wilderness to Jesus as “the bread of life” (6:30-35).<\/p>\n<p>Other references to Moses or to events associated with him include his birth (Acts 7:20; Heb 11:23), the burning bush (Lk 20:37), the magicians of Egypt (2 Tm 3:8), the Passover (Heb 11:28), the exodus (3:16), crossing of the sea (1 Cor 10:2), the covenant sacrifice at Sinai (Mt 26:28), the manna (1 Cor 10:3), the glory on Moses’ face (2 Cor 3:7-18), water from the rock (1 Cor 10:4), the bronze serpent (Jn 3:14), and the song of Moses (Rv 15:3).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Exodus, The; Israel, History of; Plagues upon Egypt; Priests and Levites; Tabernacle; Temple; Commandments, The Ten; Wilderness Wanderings.<\/p>","summary_ro":"MOSES Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation. The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:1...","summary_en":"MOSES Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation. The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:1...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32316,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Raguel","title_en":"Raguel","content_ro":"<h3>RAGUEL<\/h3>\n<li>1. KJV spelling of Reuel, an alternate name for Jethro, Moses’ father-in-law, in Numbers 10:29. <em>See<\/em> Jethro.<\/li>\n<li>2. A member of the tribe of Naphtali living in Ecbatana who, according to Tobit 3:7, was the father of Sarah, soon to become the wife of Tobias, thanks to the intervention of the angel Raphael.<\/li>","content_en":"<h3>RAGUEL<\/h3>\n<li>1. KJV spelling of Reuel, an alternate name for Jethro, Moses’ father-in-law, in Numbers 10:29. <em>See<\/em> Jethro.<\/li>\n<li>2. A member of the tribe of Naphtali living in Ecbatana who, according to Tobit 3:7, was the father of Sarah, soon to become the wife of Tobias, thanks to the intervention of the angel Raphael.<\/li>","summary_ro":"RAGUEL 1. KJV spelling of Reuel, an alternate name for Jethro, Moses’ father-in-law, in Numbers 10:29. See Jethro. 2. A member of the tribe of Naphtali living in Ecbatana who, according to Tobit 3:7, was the father of Sarah, soon to become the wife of Tobias, thanks to the intervention of the angel Raphael.","summary_en":"RAGUEL 1. KJV spelling of Reuel, an alternate name for Jethro, Moses’ father-in-law, in Numbers 10:29. See Jethro. 2. A member of the tribe of Naphtali living in Ecbatana who, according to Tobit 3:7, was the father of Sarah, soon to become the wife of Tobias, thanks to the intervention of the angel Raphael.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32893,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Reuel","title_en":"Reuel","content_ro":"<h3>REUEL<\/h3>\n<li>1. Son of Esau by his wife Basemath, and the father of four sons: Nahath, Zerah, Shammah, and Mizzah (Gn 36:4, 10-17).<\/li>\n<li>2. Priest of Midian who gave his daughter to Moses for a wife. He is perhaps the same person as #1 above, and identical to Jethro (Ex 2:18; cf. 3:1). He is also called Raguel in Numbers 10:29 (<span>kjv<\/span>). <em>See<\/em> Jethro.<\/li>\n<li>3. Alternate spelling of Deuel, Eliasaph’s father, in Numbers 2:14. <em>See<\/em> Deuel.<\/li>\n<li>4. Ancestor of Meshullam in Benjamin’s tribe (1 Chr 9:8).<\/li>","content_en":"<h3>REUEL<\/h3>\n<li>1. Son of Esau by his wife Basemath, and the father of four sons: Nahath, Zerah, Shammah, and Mizzah (Gn 36:4, 10-17).<\/li>\n<li>2. Priest of Midian who gave his daughter to Moses for a wife. He is perhaps the same person as #1 above, and identical to Jethro (Ex 2:18; cf. 3:1). He is also called Raguel in Numbers 10:29 (<span>kjv<\/span>). <em>See<\/em> Jethro.<\/li>\n<li>3. Alternate spelling of Deuel, Eliasaph’s father, in Numbers 2:14. <em>See<\/em> Deuel.<\/li>\n<li>4. Ancestor of Meshullam in Benjamin’s tribe (1 Chr 9:8).<\/li>","summary_ro":"REUEL 1. Son of Esau by his wife Basemath, and the father of four sons: Nahath, Zerah, Shammah, and Mizzah (Gn 36:4, 10-17). 2. Priest of Midian who gave his daughter to Moses for a wife. He is perhaps the same person as #1 above, and identical to Jethro (Ex 2:18; cf. 3:1). He is also called Raguel in Numbers 10:29 (kjv). See Jethro. 3. Alternate spelling of Deuel, Eliasaph’s father, in Numbers 2:14. See Deuel. 4. Ancestor of Meshullam in Benjamin’s tribe (1 Chr 9:8).","summary_en":"REUEL 1. Son of Esau by his wife Basemath, and the father of four sons: Nahath, Zerah, Shammah, and Mizzah (Gn 36:4, 10-17). 2. Priest of Midian who gave his daughter to Moses for a wife. He is perhaps the same person as #1 above, and identical to Jethro (Ex 2:18; cf. 3:1). He is also called Raguel in Numbers 10:29 (kjv). See Jethro. 3. Alternate spelling of Deuel, Eliasaph’s father, in Numbers 2:14. See Deuel. 4. Ancestor of Meshullam in Benjamin’s tribe (1 Chr 9:8).","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39476,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zipporah","title_en":"Zipporah","content_ro":"<h3>ZIPPORAH<\/h3>\n<p>Wife of Moses and mother of his sons Gershom and Eliezer (Ex 2:21). Though she is listed as the daughter of Reuel (v 18), Reuel was probably the father of Hobab (Nm 10:29; also called Jethro, Ex 3:1; 4:18), who in turn was the father of Zipporah. Zipporah circumcised Gershom to prevent Moses’ death prior to his return to Egypt (Ex 4:25). Apparently at that point Zipporah and the children left Moses and went back to live with her father, returning later during the wilderness wanderings (18:2).<\/p>","content_en":"<h3>ZIPPORAH<\/h3>\n<p>Wife of Moses and mother of his sons Gershom and Eliezer (Ex 2:21). Though she is listed as the daughter of Reuel (v 18), Reuel was probably the father of Hobab (Nm 10:29; also called Jethro, Ex 3:1; 4:18), who in turn was the father of Zipporah. Zipporah circumcised Gershom to prevent Moses’ death prior to his return to Egypt (Ex 4:25). Apparently at that point Zipporah and the children left Moses and went back to live with her father, returning later during the wilderness wanderings (18:2).<\/p>","summary_ro":"ZIPPORAH Wife of Moses and mother of his sons Gershom and Eliezer (Ex 2:21). Though she is listed as the daughter of Reuel (v 18), Reuel was probably the father of Hobab (Nm 10:29; also called Jethro, Ex 3:1; 4:18), who in turn was the father of Zipporah. Zipporah circumcised Gershom to prevent Moses’ death prior to his return to Egypt (Ex 4:25). Apparently at that point Zipporah and the children left Moses and went back to live with her father, returning later during the wilderness wandering...","summary_en":"ZIPPORAH Wife of Moses and mother of his sons Gershom and Eliezer (Ex 2:21). Though she is listed as the daughter of Reuel (v 18), Reuel was probably the father of Hobab (Nm 10:29; also called Jethro, Ex 3:1; 4:18), who in turn was the father of Zipporah. Zipporah circumcised Gershom to prevent Moses’ death prior to his return to Egypt (Ex 4:25). Apparently at that point Zipporah and the children left Moses and went back to live with her father, returning later during the wilderness wandering...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99760,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:29","title_en":"Study Note: Numeri 10:29","content_ro":"<p><strong>10:29-32<\/strong> After the trek toward Paran had begun, Moses took the practical step of asking <em>his brother-in-law, Hobab<\/em> (cp. Judg 4:11), to join the Israelites as their <em>guide<\/em> (literally <em>to serve as Israel’s eyes<\/em>) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • <em>Reuel the Midianite:<\/em> See “Jethro (Reuel)” Profile. • <em>my own land and family:<\/em> Midian was probably in northwestern Arabia. Judges 1:16 suggests that Hobab accepted the appeal.<\/p>","content_en":"<p><strong>10:29-32<\/strong> After the trek toward Paran had begun, Moses took the practical step of asking <em>his brother-in-law, Hobab<\/em> (cp. Judg 4:11), to join the Israelites as their <em>guide<\/em> (literally <em>to serve as Israel’s eyes<\/em>) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • <em>Reuel the Midianite:<\/em> See “Jethro (Reuel)” Profile. • <em>my own land and family:<\/em> Midian was probably in northwestern Arabia. Judges 1:16 suggests that Hobab accepted the appeal.<\/p>","summary_ro":"10:29-32 After the trek toward Paran had begun, Moses took the practical step of asking his brother-in-law, Hobab (cp. Judg 4:11), to join the Israelites as their guide (literally to serve as Israel’s eyes) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • Reuel the Midianite: See “Jethro (Reuel)” Profile. • my own land and family: Midian was probably in northwestern Arabi...","summary_en":"10:29-32 After the trek toward Paran had begun, Moses took the practical step of asking his brother-in-law, Hobab (cp. Judg 4:11), to join the Israelites as their guide (literally to serve as Israel’s eyes) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • Reuel the Midianite: See “Jethro (Reuel)” Profile. • my own land and family: Midian was probably in northwestern Arabi...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127386,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:29","title_en":"Study Note: Numeri 10:29","content_ro":"<p><strong>10:29-32<\/strong> After the trek toward Paran had begun, Moses took the practical step of asking <em>his brother-in-law, Hobab<\/em> (cp. Judg 4:11), to join the Israelites as their <em>guide<\/em> (literally <em>to serve as Israel’s eyes<\/em>) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • <em>Reuel the Midianite:<\/em> See “Jethro (Reuel)” Profile. • <em>my own land and family:<\/em> Midian was probably in northwestern Arabia. Judges 1:16 suggests that Hobab accepted the appeal.<\/p>","content_en":"<p><strong>10:29-32<\/strong> After the trek toward Paran had begun, Moses took the practical step of asking <em>his brother-in-law, Hobab<\/em> (cp. Judg 4:11), to join the Israelites as their <em>guide<\/em> (literally <em>to serve as Israel’s eyes<\/em>) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • <em>Reuel the Midianite:<\/em> See “Jethro (Reuel)” Profile. • <em>my own land and family:<\/em> Midian was probably in northwestern Arabia. Judges 1:16 suggests that Hobab accepted the appeal.<\/p>","summary_ro":"10:29-32 After the trek toward Paran had begun, Moses took the practical step of asking his brother-in-law, Hobab (cp. Judg 4:11), to join the Israelites as their guide (literally to serve as Israel’s eyes) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • Reuel the Midianite: See “Jethro (Reuel)” Profile. • my own land and family: Midian was probably in northwestern Arabi...","summary_en":"10:29-32 After the trek toward Paran had begun, Moses took the practical step of asking his brother-in-law, Hobab (cp. Judg 4:11), to join the Israelites as their guide (literally to serve as Israel’s eyes) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • Reuel the Midianite: See “Jethro (Reuel)” Profile. • my own land and family: Midian was probably in northwestern Arabi...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141190,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:29","title_en":"Study Note: Numeri 10:29","content_ro":"<p><strong>10:29-32<\/strong> After the trek toward Paran had begun, Moses took the practical step of asking <em>his brother-in-law, Hobab<\/em> (cp. Judg 4:11), to join the Israelites as their <em>guide<\/em> (literally <em>to serve as Israel’s eyes<\/em>) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • <em>Reuel the Midianite:<\/em> See “Jethro (Reuel)” Profile. • <em>my own land and family:<\/em> Midian was probably in northwestern Arabia. Judges 1:16 suggests that Hobab accepted the appeal.<\/p>","content_en":"<p><strong>10:29-32<\/strong> After the trek toward Paran had begun, Moses took the practical step of asking <em>his brother-in-law, Hobab<\/em> (cp. Judg 4:11), to join the Israelites as their <em>guide<\/em> (literally <em>to serve as Israel’s eyes<\/em>) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • <em>Reuel the Midianite:<\/em> See “Jethro (Reuel)” Profile. • <em>my own land and family:<\/em> Midian was probably in northwestern Arabia. Judges 1:16 suggests that Hobab accepted the appeal.<\/p>","summary_ro":"10:29-32 After the trek toward Paran had begun, Moses took the practical step of asking his brother-in-law, Hobab (cp. Judg 4:11), to join the Israelites as their guide (literally to serve as Israel’s eyes) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • Reuel the Midianite: See “Jethro (Reuel)” Profile. • my own land and family: Midian was probably in northwestern Arabi...","summary_en":"10:29-32 After the trek toward Paran had begun, Moses took the practical step of asking his brother-in-law, Hobab (cp. Judg 4:11), to join the Israelites as their guide (literally to serve as Israel’s eyes) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • Reuel the Midianite: See “Jethro (Reuel)” Profile. • my own land and family: Midian was probably in northwestern Arabi...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":182638,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:29","title_en":"Study Note: Numeri 10:29","content_ro":"<p><strong>10:29-32<\/strong> After the trek toward Paran had begun, Moses took the practical step of asking <em>his brother-in-law, Hobab<\/em> (cp. Judg 4:11), to join the Israelites as their <em>guide<\/em> (literally <em>to serve as Israel’s eyes<\/em>) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • <em>Reuel the Midianite:<\/em> See “Jethro (Reuel)” Profile. • <em>my own land and family:<\/em> Midian was probably in northwestern Arabia. Judges 1:16 suggests that Hobab accepted the appeal.<\/p>","content_en":"<p><strong>10:29-32<\/strong> After the trek toward Paran had begun, Moses took the practical step of asking <em>his brother-in-law, Hobab<\/em> (cp. Judg 4:11), to join the Israelites as their <em>guide<\/em> (literally <em>to serve as Israel’s eyes<\/em>) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • <em>Reuel the Midianite:<\/em> See “Jethro (Reuel)” Profile. • <em>my own land and family:<\/em> Midian was probably in northwestern Arabia. Judges 1:16 suggests that Hobab accepted the appeal.<\/p>","summary_ro":"10:29-32 After the trek toward Paran had begun, Moses took the practical step of asking his brother-in-law, Hobab (cp. Judg 4:11), to join the Israelites as their guide (literally to serve as Israel’s eyes) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • Reuel the Midianite: See “Jethro (Reuel)” Profile. • my own land and family: Midian was probably in northwestern Arabi...","summary_en":"10:29-32 After the trek toward Paran had begun, Moses took the practical step of asking his brother-in-law, Hobab (cp. Judg 4:11), to join the Israelites as their guide (literally to serve as Israel’s eyes) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • Reuel the Midianite: See “Jethro (Reuel)” Profile. • my own land and family: Midian was probably in northwestern Arabi...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":196084,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:29","title_en":"Study Note: Numeri 10:29","content_ro":"<p><strong>10:29-32<\/strong> After the trek toward Paran had begun, Moses took the practical step of asking <em>his brother-in-law, Hobab<\/em> (cp. Judg 4:11), to join the Israelites as their <em>guide<\/em> (literally <em>to serve as Israel’s eyes<\/em>) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • <em>Reuel the Midianite:<\/em> See “Jethro (Reuel)” Profile. • <em>my own land and family:<\/em> Midian was probably in northwestern Arabia. Judges 1:16 suggests that Hobab accepted the appeal.<\/p>","content_en":"<p><strong>10:29-32<\/strong> After the trek toward Paran had begun, Moses took the practical step of asking <em>his brother-in-law, Hobab<\/em> (cp. Judg 4:11), to join the Israelites as their <em>guide<\/em> (literally <em>to serve as Israel’s eyes<\/em>) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • <em>Reuel the Midianite:<\/em> See “Jethro (Reuel)” Profile. • <em>my own land and family:<\/em> Midian was probably in northwestern Arabia. Judges 1:16 suggests that Hobab accepted the appeal.<\/p>","summary_ro":"10:29-32 After the trek toward Paran had begun, Moses took the practical step of asking his brother-in-law, Hobab (cp. Judg 4:11), to join the Israelites as their guide (literally to serve as Israel’s eyes) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • Reuel the Midianite: See “Jethro (Reuel)” Profile. • my own land and family: Midian was probably in northwestern Arabi...","summary_en":"10:29-32 After the trek toward Paran had begun, Moses took the practical step of asking his brother-in-law, Hobab (cp. Judg 4:11), to join the Israelites as their guide (literally to serve as Israel’s eyes) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • Reuel the Midianite: See “Jethro (Reuel)” Profile. • my own land and family: Midian was probably in northwestern Arabi...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":237890,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:29","title_en":"Study Note: Numeri 10:29","content_ro":"<p><strong>10:29-32<\/strong> After the trek toward Paran had begun, Moses took the practical step of asking <em>his brother-in-law, Hobab<\/em> (cp. Judg 4:11), to join the Israelites as their <em>guide<\/em> (literally <em>to serve as Israel’s eyes<\/em>) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • <em>Reuel the Midianite:<\/em> See “Jethro (Reuel)” Profile. • <em>my own land and family:<\/em> Midian was probably in northwestern Arabia. Judges 1:16 suggests that Hobab accepted the appeal.<\/p>","content_en":"<p><strong>10:29-32<\/strong> After the trek toward Paran had begun, Moses took the practical step of asking <em>his brother-in-law, Hobab<\/em> (cp. Judg 4:11), to join the Israelites as their <em>guide<\/em> (literally <em>to serve as Israel’s eyes<\/em>) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • <em>Reuel the Midianite:<\/em> See “Jethro (Reuel)” Profile. • <em>my own land and family:<\/em> Midian was probably in northwestern Arabia. Judges 1:16 suggests that Hobab accepted the appeal.<\/p>","summary_ro":"10:29-32 After the trek toward Paran had begun, Moses took the practical step of asking his brother-in-law, Hobab (cp. Judg 4:11), to join the Israelites as their guide (literally to serve as Israel’s eyes) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • Reuel the Midianite: See “Jethro (Reuel)” Profile. • my own land and family: Midian was probably in northwestern Arabi...","summary_en":"10:29-32 After the trek toward Paran had begun, Moses took the practical step of asking his brother-in-law, Hobab (cp. Judg 4:11), to join the Israelites as their guide (literally to serve as Israel’s eyes) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • Reuel the Midianite: See “Jethro (Reuel)” Profile. • my own land and family: Midian was probably in northwestern Arabi...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":251400,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:29","title_en":"Study Note: Numeri 10:29","content_ro":"<p><strong>10:29-32<\/strong> After the trek toward Paran had begun, Moses took the practical step of asking <em>his brother-in-law, Hobab<\/em> (cp. Judg 4:11), to join the Israelites as their <em>guide<\/em> (literally <em>to serve as Israel’s eyes<\/em>) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • <em>Reuel the Midianite:<\/em> See “Jethro (Reuel)” Profile. • <em>my own land and family:<\/em> Midian was probably in northwestern Arabia. Judges 1:16 suggests that Hobab accepted the appeal.<\/p>","content_en":"<p><strong>10:29-32<\/strong> After the trek toward Paran had begun, Moses took the practical step of asking <em>his brother-in-law, Hobab<\/em> (cp. Judg 4:11), to join the Israelites as their <em>guide<\/em> (literally <em>to serve as Israel’s eyes<\/em>) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • <em>Reuel the Midianite:<\/em> See “Jethro (Reuel)” Profile. • <em>my own land and family:<\/em> Midian was probably in northwestern Arabia. Judges 1:16 suggests that Hobab accepted the appeal.<\/p>","summary_ro":"10:29-32 After the trek toward Paran had begun, Moses took the practical step of asking his brother-in-law, Hobab (cp. Judg 4:11), to join the Israelites as their guide (literally to serve as Israel’s eyes) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • Reuel the Midianite: See “Jethro (Reuel)” Profile. • my own land and family: Midian was probably in northwestern Arabi...","summary_en":"10:29-32 After the trek toward Paran had begun, Moses took the practical step of asking his brother-in-law, Hobab (cp. Judg 4:11), to join the Israelites as their guide (literally to serve as Israel’s eyes) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • Reuel the Midianite: See “Jethro (Reuel)” Profile. • my own land and family: Midian was probably in northwestern Arabi...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":25684,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Midianite Midian","title_en":"Midianite Midian","content_ro":"<h3>MIDIAN, MIDIANITE<\/h3>\n<p>Person, place, or people, the latter living on the eastern edge of Gilead, Moab, and Edom south into northwest Arabia. They had few, if any, permanent settlements.<\/p>\n<p>Midian and his descendants figure prominently only in the early history of Israel, in connection with Abraham (Gn 25:1-6), Joseph (37:25-36), Moses (Ex 2:15–3:1), Balaam (Nm 22:1-6; 25; 31:1-20), and Gideon (Jgs 6:1–8:28).<\/p>\n<p>Midian was Isaac’s younger half brother, the fourth of six sons born to Keturah, whom Abraham married as an old man (Gn 25:1-2; cf. 23:1-2; 24:67; 1 Chr 1:32). By calling Midian and his full brothers “the sons of Keturah” (Gn 25:4; 1 Chr 1:32-33), the Bible carefully distinguishes them from Isaac, the son of Sarah, who was the one through whom God’s promise to Abraham would be fulfilled (Gn 12:1-3; 17:15-21). In fact, Abraham and the Israelites regarded these other sons as having no more inheritance rights than a concubine’s sons (Gn 25:5-6; 1 Chr 1:31).<\/p>\n<p>Expelled from Abraham’s family, for Isaac’s sake, they became seminomadic peoples of the deserts east and south of Palestine (Gn 25:5-6).<\/p>\n<p class=\"h2\" id=\"TheLandofMidian\">The Land of Midian<\/p>\n<p>Of uncertain location, Midian was probably far south of Edom on the eastern side of what is today called the Gulf of Aqaba. The Alexandrian geographer Ptolemy (second century <span>AD<\/span>) mentions a city named Modiana on the coast and a Madiana 26 miles (41.8 kilometers) inland (modern el-Bed’) in this region, an identification supported by the Jewish historian Josephus (first century <span>AD<\/span>) and the Christian church historian Eusebius (early fourth century).<\/p>\n\n<p>In early OT times Midian seems to have been the land on the edge of the deserts bordering Gilead, Moab, and Edom south even into eastern Sinai.<\/p>\n<p>In Joseph’s day, some Midianite clans must have lived in the northern Transjordanian desert adjacent to Gilead or Bashan because they were part of an Ishmaelite caravan traveling the trade route from Damascus across Gilead past Dothan to Egypt (Gn 37:17, 25-28, 36).<\/p>\n<p>When Moses fled from Pharaoh, he settled in Midian and eventually married Zipporah, the daughter of a Midianite priest (Ex 2:15-22). Moses asked his Midianite relative Hobab to act as a guide from Horeb to Kadesh-barnea (Dt 1:19); Hobab was familiar with the wilderness of Paran (Nm 10:11-12, 29-31), even though his own land and relatives were elsewhere (v 30).<\/p>\n<p>In the Balaam episode and its bloody aftermath (Nm 22:31), a substantial group of Midianites appears to have been living on the eastern frontier of Moab. The Moabite king Balak, who was subject to the Amorite king named Sihon (21:26-30; Jer 48:45), discussed the Israelite threat with the elders of Midian, and a joint delegation was sent to Balaam (Nm 22:2-7). At Acacia in the plains of Moab (Nm 22:1; 25:1), an Israelite met and married a Midianite princess (Nm 25:6-18; 31:8). The Midianite kings were considered puppet kings of King Sihon (Jos 13:21). All the indications are that Midianite clans lived nearby, on the borders of Moab. Since Moab is north of Edom, the reference to an Edomite victory over Midian (Gn 36:35) might indicate a northern encroachment by the Midianites on Edomite territory.<\/p>\n<p>The Midianite invasion that Gideon repulsed had all the appearances of an invasion from the east. It would therefore seem that while “the land of Midian” is a term that may refer to a territory south of Edom, Midianites were living over a much wider area—on marginal land—east of Moab and Edom and south of Edom into east Sinai and northwest Arabia.<\/p>","content_en":"<h3>MIDIAN, MIDIANITE<\/h3>\n<p>Person, place, or people, the latter living on the eastern edge of Gilead, Moab, and Edom south into northwest Arabia. They had few, if any, permanent settlements.<\/p>\n<p>Midian and his descendants figure prominently only in the early history of Israel, in connection with Abraham (Gn 25:1-6), Joseph (37:25-36), Moses (Ex 2:15–3:1), Balaam (Nm 22:1-6; 25; 31:1-20), and Gideon (Jgs 6:1–8:28).<\/p>\n<p>Midian was Isaac’s younger half brother, the fourth of six sons born to Keturah, whom Abraham married as an old man (Gn 25:1-2; cf. 23:1-2; 24:67; 1 Chr 1:32). By calling Midian and his full brothers “the sons of Keturah” (Gn 25:4; 1 Chr 1:32-33), the Bible carefully distinguishes them from Isaac, the son of Sarah, who was the one through whom God’s promise to Abraham would be fulfilled (Gn 12:1-3; 17:15-21). In fact, Abraham and the Israelites regarded these other sons as having no more inheritance rights than a concubine’s sons (Gn 25:5-6; 1 Chr 1:31).<\/p>\n<p>Expelled from Abraham’s family, for Isaac’s sake, they became seminomadic peoples of the deserts east and south of Palestine (Gn 25:5-6).<\/p>\n<p class=\"h2\" id=\"TheLandofMidian\">The Land of Midian<\/p>\n<p>Of uncertain location, Midian was probably far south of Edom on the eastern side of what is today called the Gulf of Aqaba. The Alexandrian geographer Ptolemy (second century <span>AD<\/span>) mentions a city named Modiana on the coast and a Madiana 26 miles (41.8 kilometers) inland (modern el-Bed’) in this region, an identification supported by the Jewish historian Josephus (first century <span>AD<\/span>) and the Christian church historian Eusebius (early fourth century).<\/p>\n\n<p>In early OT times Midian seems to have been the land on the edge of the deserts bordering Gilead, Moab, and Edom south even into eastern Sinai.<\/p>\n<p>In Joseph’s day, some Midianite clans must have lived in the northern Transjordanian desert adjacent to Gilead or Bashan because they were part of an Ishmaelite caravan traveling the trade route from Damascus across Gilead past Dothan to Egypt (Gn 37:17, 25-28, 36).<\/p>\n<p>When Moses fled from Pharaoh, he settled in Midian and eventually married Zipporah, the daughter of a Midianite priest (Ex 2:15-22). Moses asked his Midianite relative Hobab to act as a guide from Horeb to Kadesh-barnea (Dt 1:19); Hobab was familiar with the wilderness of Paran (Nm 10:11-12, 29-31), even though his own land and relatives were elsewhere (v 30).<\/p>\n<p>In the Balaam episode and its bloody aftermath (Nm 22:31), a substantial group of Midianites appears to have been living on the eastern frontier of Moab. The Moabite king Balak, who was subject to the Amorite king named Sihon (21:26-30; Jer 48:45), discussed the Israelite threat with the elders of Midian, and a joint delegation was sent to Balaam (Nm 22:2-7). At Acacia in the plains of Moab (Nm 22:1; 25:1), an Israelite met and married a Midianite princess (Nm 25:6-18; 31:8). The Midianite kings were considered puppet kings of King Sihon (Jos 13:21). All the indications are that Midianite clans lived nearby, on the borders of Moab. Since Moab is north of Edom, the reference to an Edomite victory over Midian (Gn 36:35) might indicate a northern encroachment by the Midianites on Edomite territory.<\/p>\n<p>The Midianite invasion that Gideon repulsed had all the appearances of an invasion from the east. It would therefore seem that while “the land of Midian” is a term that may refer to a territory south of Edom, Midianites were living over a much wider area—on marginal land—east of Moab and Edom and south of Edom into east Sinai and northwest Arabia.<\/p>","summary_ro":"MIDIAN, MIDIANITE Person, place, or people, the latter living on the eastern edge of Gilead, Moab, and Edom south into northwest Arabia. They had few, if any, permanent settlements. Midian and his descendants figure prominently only in the early history of Israel, in connection with Abraham (Gn 25:1-6), Joseph (37:25-36), Moses (Ex 2:15–3:1), Balaam (Nm 22:1-6; 25; 31:1-20), and Gideon (Jgs 6:1–8:28). Midian was Isaac’s younger half brother, the fourth of six sons born to Keturah, whom Abraha...","summary_en":"MIDIAN, MIDIANITE Person, place, or people, the latter living on the eastern edge of Gilead, Moab, and Edom south into northwest Arabia. They had few, if any, permanent settlements. Midian and his descendants figure prominently only in the early history of Israel, in connection with Abraham (Gn 25:1-6), Joseph (37:25-36), Moses (Ex 2:15–3:1), Balaam (Nm 22:1-6; 25; 31:1-20), and Gideon (Jgs 6:1–8:28). Midian was Isaac’s younger half brother, the fourth of six sons born to Keturah, whom Abraha...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":2694,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ark of the Covenant","title_en":"Ark of the Covenant","content_ro":"<h3>ARK OF THE COVENANT<\/h3>\n<p>Most important piece of furniture in the wilderness tabernacle (tent-sanctuary) that God instructed Moses to build (Ex 25:10-22). The Hebrew word for ark can also mean “chest” (2 Kgs 12:9-10) or “coffin” (Gn 50:26), but it is not the same word used for Noah’s ark. The ark that Moses had Bezalel make was an oblong chest made of acacia wood (Ex 31:1-5; 37:1-9). The chest measured approximately 45 by 27 by 27 inches (114 by 69 by 69 centimeters), and was overlaid inside and out with gold. It was fitted with two pairs of rings through which poles were slid to make it portable. The ark would also serve as container for the two tablets of the covenant that would be given to Moses (Ex 25:16). Since the tablets were also called the “testimony,” the ark was sometimes called the “ark of the testimony.” Also in the ark were placed a pot of manna, the miraculous food provided by God (Ex 16:33), and Aaron’s rod that had budded (Nm 17:10; Heb 9:4).<\/p>\n<p>The lid of the ark was called the “mercy seat” or “place of mercy” (Ex 25:17). It was a slab of gold fitting over the top of the ark and having an importance of its own. Once a year the high priest was to make atonement for the people of Israel by sprinkling the mercy seat with the blood of bulls and goats (Lv 16:2-16). In fact, the English expression “mercy seat” is related to the Hebrew word for “atone.” The lid was called a “seat” because the Lord was considered as enthroned between two cherubim (winged creatures) positioned opposite each other (Ps 99:1). The Lord spoke to Moses from between the cherubim (Nm 7:89).<\/p>\n<p>The ark was sometimes referred to simply as the ark (Ex 37:1; Nm 3:31), at other times as the “ark of the covenant” (Nm 4:5; Jos 4:16). The Israelites were thus reminded that the ark’s holiness was not magical but derived from the holy law of God contained inside it. That name also confronted the Israelites with their need to follow the commands God had given in his “covenant.”<\/p>\n<p>Those commands were given by the God of the covenant (or promise) who had rescued Israel from slavery in Egypt and who had promised to be the ever-present God of his people (Ex 6:6-7). Hence the ark was most widely known as the “ark of the covenant.” Sometimes that name was expanded to “the Ark of the <span>Lord<\/span>’s covenant” (1 Chr 28:18, <span>nlt<\/span>).<\/p>\n<p>At times the ark was called “the Ark of God.” It was a visible sign that the invisible God was dwelling in Israel’s midst. It had a devastating and often deadly “holiness.” The people of Beth-shemesh were severely punished after they had treated the ark without proper reverence (1 Sm 6:19). A man named Uzzah was killed by the Lord when he touched it with his hand to keep it from tumbling to the ground from a cart (2 Sm 6:6-9). The ark was dangerous to touch because it was the very symbol of God’s presence. For this reason God commanded that the ark be placed in the Holy of Holies, separated from the rest of the tabernacle (and later the temple) by a heavy veil (Ex 26:31-33; Heb 9:3-5); no sinful man could look upon the glory of God above the ark and live (Lv 16:2).<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>When the Israelites journeyed from Mt Sinai to Canaan, the ark accompanied them in their trek through the desert. It was to be a constant reminder of the holy presence of their God. The ark was spoken of in the accounts of that journey almost as though it were endowed with personal features (Nm 10:33-36). Although the wrapping and carrying of the sacred objects were carefully detailed (Nm 4), God’s relationship with the ark was so close that the ark seemed to be “alive.”<\/p>\n<p>The ark clearly played a benevolent role during the desert journey. A group of Israelites rebelled and tried to invade Canaan on their own, although neither the ark nor Moses went with them (Nm 14:44). The result was defeat at the hands of their enemies (Nm 14:45). The ark played an important role in the crossing of the Jordan (Jos 3:13-17; 4:9-10), the conquest of Jericho (Jos 6:6-11), and the life of the Israelites in their new land (Jos 8:33; Jgs 20:27). There is no hint of superstitious or magical use of the ark; it was not a fetish, talisman, or charm. Yet it had solemn significance as the container of God’s “testimony” and as the pledge of his presence.<\/p>\n<p>A sharp contrast to the role of the ark in Joshua’s day is found in later times. In the days of Eli and his sons, that is, at the end of the period of the judges, religious life in Israel was at a low ebb. The ark was still venerated but looked upon as a fetish to ensure success or victory automatically. When losing a battle with the Philistines, the Israelites rushed the sacred chest to the battlefield, thereby hoping to gain a victory (1 Sm 4:1-10). But the Lord did not tolerate such flagrant misuse of the ark. He allowed it to be captured by the uncircumcised Philistines (1 Sm 4:11) and inflicted defeat on Israel and death on the house of the high priest Eli (1 Sm 4:13-22).<\/p>\n<p>At the same time, God vindicated the honor of the ark when it was offered to Dagon, the god of the Philistines. The account of the efforts of the pagan Philistines to get rid of the ark is humorous (1 Sm 5–6). The biblical writer dramatically illustrated that the holy ark could neither be treated superstitiously by God’s people nor mocked by his enemies.<\/p>\n<p>Samuel, a great reformer and prophet, made no attempt to restore the ark to a place of prominence after it was returned to Israel. He allowed it to remain in Kiriath-jearim (1 Sm 6:21; 7:2). Samuel first had to bring Israel back to obedience to God’s covenant before the ark of the covenant could be of any use. David, described as a king after God’s own heart and chosen to replace the disobedient Saul, exerted efforts to bring the ark back to a prominent place (2 Sm 6:1-17). It may have been to David’s political advantage to add prestige to his newly established capital, Jerusalem, formerly the Canaanite stronghold of Jebus. But Psalm 132 describes David’s concern for the honor of God and for the ark. In a moment of great religious joy and enthusiasm he addressed God directly: “Arise, O <span>Lord<\/span>, and go to thy resting place, thou and the ark of thy might” (v 8, <span>rsv<\/span>). To restless David, the ark had also been “restless” as long as Israel had not yet obtained its “rest,” that is, as long as Canaan had not been completely conquered. Some measure of peace had already come during Joshua’s time (Jos 21:43-45), but much remained to be done. By conquering Jebus, David virtually completed the conquest of the Promised Land. Finally the land had rest and the Lord could then “dwell” in his temple, the suitable resting place for the ark. Nevertheless, David’s desire to build a temple for the ark was not granted (2 Sm 7:1-17). He was told that his son Solomon would build a home for the ark and for the Lord. Solomon erected a magnificent temple with a place for the ark in the most holy part, behind the curtains (1 Kgs 8:1-11).<\/p>","content_en":"<h3>ARK OF THE COVENANT<\/h3>\n<p>Most important piece of furniture in the wilderness tabernacle (tent-sanctuary) that God instructed Moses to build (Ex 25:10-22). The Hebrew word for ark can also mean “chest” (2 Kgs 12:9-10) or “coffin” (Gn 50:26), but it is not the same word used for Noah’s ark. The ark that Moses had Bezalel make was an oblong chest made of acacia wood (Ex 31:1-5; 37:1-9). The chest measured approximately 45 by 27 by 27 inches (114 by 69 by 69 centimeters), and was overlaid inside and out with gold. It was fitted with two pairs of rings through which poles were slid to make it portable. The ark would also serve as container for the two tablets of the covenant that would be given to Moses (Ex 25:16). Since the tablets were also called the “testimony,” the ark was sometimes called the “ark of the testimony.” Also in the ark were placed a pot of manna, the miraculous food provided by God (Ex 16:33), and Aaron’s rod that had budded (Nm 17:10; Heb 9:4).<\/p>\n<p>The lid of the ark was called the “mercy seat” or “place of mercy” (Ex 25:17). It was a slab of gold fitting over the top of the ark and having an importance of its own. Once a year the high priest was to make atonement for the people of Israel by sprinkling the mercy seat with the blood of bulls and goats (Lv 16:2-16). In fact, the English expression “mercy seat” is related to the Hebrew word for “atone.” The lid was called a “seat” because the Lord was considered as enthroned between two cherubim (winged creatures) positioned opposite each other (Ps 99:1). The Lord spoke to Moses from between the cherubim (Nm 7:89).<\/p>\n<p>The ark was sometimes referred to simply as the ark (Ex 37:1; Nm 3:31), at other times as the “ark of the covenant” (Nm 4:5; Jos 4:16). The Israelites were thus reminded that the ark’s holiness was not magical but derived from the holy law of God contained inside it. That name also confronted the Israelites with their need to follow the commands God had given in his “covenant.”<\/p>\n<p>Those commands were given by the God of the covenant (or promise) who had rescued Israel from slavery in Egypt and who had promised to be the ever-present God of his people (Ex 6:6-7). Hence the ark was most widely known as the “ark of the covenant.” Sometimes that name was expanded to “the Ark of the <span>Lord<\/span>’s covenant” (1 Chr 28:18, <span>nlt<\/span>).<\/p>\n<p>At times the ark was called “the Ark of God.” It was a visible sign that the invisible God was dwelling in Israel’s midst. It had a devastating and often deadly “holiness.” The people of Beth-shemesh were severely punished after they had treated the ark without proper reverence (1 Sm 6:19). A man named Uzzah was killed by the Lord when he touched it with his hand to keep it from tumbling to the ground from a cart (2 Sm 6:6-9). The ark was dangerous to touch because it was the very symbol of God’s presence. For this reason God commanded that the ark be placed in the Holy of Holies, separated from the rest of the tabernacle (and later the temple) by a heavy veil (Ex 26:31-33; Heb 9:3-5); no sinful man could look upon the glory of God above the ark and live (Lv 16:2).<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>When the Israelites journeyed from Mt Sinai to Canaan, the ark accompanied them in their trek through the desert. It was to be a constant reminder of the holy presence of their God. The ark was spoken of in the accounts of that journey almost as though it were endowed with personal features (Nm 10:33-36). Although the wrapping and carrying of the sacred objects were carefully detailed (Nm 4), God’s relationship with the ark was so close that the ark seemed to be “alive.”<\/p>\n<p>The ark clearly played a benevolent role during the desert journey. A group of Israelites rebelled and tried to invade Canaan on their own, although neither the ark nor Moses went with them (Nm 14:44). The result was defeat at the hands of their enemies (Nm 14:45). The ark played an important role in the crossing of the Jordan (Jos 3:13-17; 4:9-10), the conquest of Jericho (Jos 6:6-11), and the life of the Israelites in their new land (Jos 8:33; Jgs 20:27). There is no hint of superstitious or magical use of the ark; it was not a fetish, talisman, or charm. Yet it had solemn significance as the container of God’s “testimony” and as the pledge of his presence.<\/p>\n<p>A sharp contrast to the role of the ark in Joshua’s day is found in later times. In the days of Eli and his sons, that is, at the end of the period of the judges, religious life in Israel was at a low ebb. The ark was still venerated but looked upon as a fetish to ensure success or victory automatically. When losing a battle with the Philistines, the Israelites rushed the sacred chest to the battlefield, thereby hoping to gain a victory (1 Sm 4:1-10). But the Lord did not tolerate such flagrant misuse of the ark. He allowed it to be captured by the uncircumcised Philistines (1 Sm 4:11) and inflicted defeat on Israel and death on the house of the high priest Eli (1 Sm 4:13-22).<\/p>\n<p>At the same time, God vindicated the honor of the ark when it was offered to Dagon, the god of the Philistines. The account of the efforts of the pagan Philistines to get rid of the ark is humorous (1 Sm 5–6). The biblical writer dramatically illustrated that the holy ark could neither be treated superstitiously by God’s people nor mocked by his enemies.<\/p>\n<p>Samuel, a great reformer and prophet, made no attempt to restore the ark to a place of prominence after it was returned to Israel. He allowed it to remain in Kiriath-jearim (1 Sm 6:21; 7:2). Samuel first had to bring Israel back to obedience to God’s covenant before the ark of the covenant could be of any use. David, described as a king after God’s own heart and chosen to replace the disobedient Saul, exerted efforts to bring the ark back to a prominent place (2 Sm 6:1-17). It may have been to David’s political advantage to add prestige to his newly established capital, Jerusalem, formerly the Canaanite stronghold of Jebus. But Psalm 132 describes David’s concern for the honor of God and for the ark. In a moment of great religious joy and enthusiasm he addressed God directly: “Arise, O <span>Lord<\/span>, and go to thy resting place, thou and the ark of thy might” (v 8, <span>rsv<\/span>). To restless David, the ark had also been “restless” as long as Israel had not yet obtained its “rest,” that is, as long as Canaan had not been completely conquered. Some measure of peace had already come during Joshua’s time (Jos 21:43-45), but much remained to be done. By conquering Jebus, David virtually completed the conquest of the Promised Land. Finally the land had rest and the Lord could then “dwell” in his temple, the suitable resting place for the ark. Nevertheless, David’s desire to build a temple for the ark was not granted (2 Sm 7:1-17). He was told that his son Solomon would build a home for the ark and for the Lord. Solomon erected a magnificent temple with a place for the ark in the most holy part, behind the curtains (1 Kgs 8:1-11).<\/p>","summary_ro":"ARK OF THE COVENANT Most important piece of furniture in the wilderness tabernacle (tent-sanctuary) that God instructed Moses to build (Ex 25:10-22). The Hebrew word for ark can also mean “chest” (2 Kgs 12:9-10) or “coffin” (Gn 50:26), but it is not the same word used for Noah’s ark. The ark that Moses had Bezalel make was an oblong chest made of acacia wood (Ex 31:1-5; 37:1-9). The chest measured approximately 45 by 27 by 27 inches (114 by 69 by 69 centimeters), and was overlaid inside and o...","summary_en":"ARK OF THE COVENANT Most important piece of furniture in the wilderness tabernacle (tent-sanctuary) that God instructed Moses to build (Ex 25:10-22). The Hebrew word for ark can also mean “chest” (2 Kgs 12:9-10) or “coffin” (Gn 50:26), but it is not the same word used for Noah’s ark. The ark that Moses had Bezalel make was an oblong chest made of acacia wood (Ex 31:1-5; 37:1-9). The chest measured approximately 45 by 27 by 27 inches (114 by 69 by 69 centimeters), and was overlaid inside and o...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99761,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:33","title_en":"Study Note: Numeri 10:33","content_ro":"<p><strong>10:33<\/strong> <em>The mountain of the<\/em> <span>Lord<\/span> refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).<\/p>","content_en":"<p><strong>10:33<\/strong> <em>The mountain of the<\/em> <span>Lord<\/span> refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).<\/p>","summary_ro":"10:33 The mountain of the Lord refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).","summary_en":"10:33 The mountain of the Lord refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127387,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:33","title_en":"Study Note: Numeri 10:33","content_ro":"<p><strong>10:33<\/strong> <em>The mountain of the<\/em> <span>Lord<\/span> refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).<\/p>","content_en":"<p><strong>10:33<\/strong> <em>The mountain of the<\/em> <span>Lord<\/span> refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).<\/p>","summary_ro":"10:33 The mountain of the Lord refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).","summary_en":"10:33 The mountain of the Lord refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141192,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:33","title_en":"Study Note: Numeri 10:33","content_ro":"<p><strong>10:33<\/strong> <em>The mountain of the<\/em> <span>Lord<\/span> refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).<\/p>","content_en":"<p><strong>10:33<\/strong> <em>The mountain of the<\/em> <span>Lord<\/span> refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).<\/p>","summary_ro":"10:33 The mountain of the Lord refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).","summary_en":"10:33 The mountain of the Lord refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":182639,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:33","title_en":"Study Note: Numeri 10:33","content_ro":"<p><strong>10:33<\/strong> <em>The mountain of the<\/em> <span>Lord<\/span> refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).<\/p>","content_en":"<p><strong>10:33<\/strong> <em>The mountain of the<\/em> <span>Lord<\/span> refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).<\/p>","summary_ro":"10:33 The mountain of the Lord refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).","summary_en":"10:33 The mountain of the Lord refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":196086,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:33","title_en":"Study Note: Numeri 10:33","content_ro":"<p><strong>10:33<\/strong> <em>The mountain of the<\/em> <span>Lord<\/span> refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).<\/p>","content_en":"<p><strong>10:33<\/strong> <em>The mountain of the<\/em> <span>Lord<\/span> refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).<\/p>","summary_ro":"10:33 The mountain of the Lord refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).","summary_en":"10:33 The mountain of the Lord refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":237891,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:33","title_en":"Study Note: Numeri 10:33","content_ro":"<p><strong>10:33<\/strong> <em>The mountain of the<\/em> <span>Lord<\/span> refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).<\/p>","content_en":"<p><strong>10:33<\/strong> <em>The mountain of the<\/em> <span>Lord<\/span> refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).<\/p>","summary_ro":"10:33 The mountain of the Lord refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).","summary_en":"10:33 The mountain of the Lord refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":251402,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:33","title_en":"Study Note: Numeri 10:33","content_ro":"<p><strong>10:33<\/strong> <em>The mountain of the<\/em> <span>Lord<\/span> refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).<\/p>","content_en":"<p><strong>10:33<\/strong> <em>The mountain of the<\/em> <span>Lord<\/span> refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).<\/p>","summary_ro":"10:33 The mountain of the Lord refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).","summary_en":"10:33 The mountain of the Lord refers here to Mount Sinai; elsewhere the expression refers to Mount Moriah or Zion in Jerusalem (Gen 22:14; Ps 24:3; Isa 2:3; Zech 8:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116377,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Chivotul legământului","title_en":"The Ark of the Covenant","content_ro":"<h3>Chivotul legământului<\/h3>\n<p>Chivotul legământului era o ladă de lemn acoperită cu aur și era așezat în Locul Preasfânt din sanctuar. Chivotul îi amintea lui Israel de legământul lui Dumnezeu cu el; conținutul lui includea tablele legământului (Cele Zece Porunci). În Ziua Ispășirii, marele-preot stropea sânge pe capacul chivotului pentru a curăți poporul (Lev 16:2-17).<\/p>\n<p>În timpul rătăcirilor lui Israel prin pustie, slava lui Dumnezeu apărea deasupra chivotului, iar Dumnezeu Se întâlnea acolo cu poporul Său (vezi Exod 25:22). De-a lungul istoriei lui Israel, chivotul a slujit ca semn al prezenței lui Dumnezeu. Era purtat înaintea poporului în timpul călătoriei (Num 10:33-36), iar când a fost adus la râul Iordan, apele s-au oprit pentru ca israeliții să treacă pe uscat (Josh 3:4-6). Chivotul a fost purtat în jurul Ierihonului înainte ca acea cetate să fie cucerită și a fost prezent în timpul asediului cetății amonite Raba, pe vremea lui David (2 Sam 11:1-11).<\/p>\n<p>Filistenii au echivalat chivotul cu Dumnezeul lui Israel (1 Sam 4:6-8). Acest lucru este de înțeles, deoarece filistenii aduceau în luptă imaginile propriilor dumnezei (2 Sam 5:21). Israeliților nu li se îngăduia să folosească imagini ale divinității, așa că ei priveau chivotul ca pe scăunelul picioarelor Domnului și ca pe locuința Lui temporară, nu ca pe imaginea Lui (vezi 1 Chr 28:2). Totuși, israeliții au ajuns să dezvolte o perspectivă idolatră, păgână. Au tratat simbolul sacru ca pe un fetiș și au încercat să manipuleze prezența lui Dumnezeu în folosul lor. Ei au raționat astfel: „Dacă chivotul este cu noi, atunci prezența și favoarea lui Dumnezeu în luptă vor fi și ele cu noi” (vezi 1 Sam 4:3). Așa cum a arătat înfrângerea lor din acea zi (4:1-11), Dumnezeu nu poate fi manipulat — El este Stăpânul poporului Său, iar poporul trebuie să asculte de El și să se încreadă în El (cp. Josh 5:13-15).<\/p>\n<p>În cele din urmă, regele David a mutat chivotul la Ierusalim (2 Sam 6:1-17). Când Solomon a construit Templul, chivotul a fost așezat în Locul Preasfânt și a continuat să aibă un rol central în închinarea israelită (1 Kgs 8:1-11). După perioada monarhică timpurie, chivotul nu mai este menționat. Probabil că a fost distrus de babilonieni împreună cu Templul în 586 <span>BC<\/span>, deși o tradiție apocrifă susținea că profetul Ieremia ascunsese chivotul în timpul Exilului (2 Macc 2:4-8). Oricum, venirea prezenței lui Dumnezeu prin Isus Hristos și natura pe deplin suficientă a jertfei Sale au făcut chivotul inutil (vezi Heb 9:1–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","content_en":"<h3>The Ark of the Covenant<\/h3>\n<p>The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17).<\/p>\n<p>During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God would meet with his people there (see Exod 25:22). Throughout Israel’s history, the Ark served as a sign of God’s presence. It was carried before the people as they traveled (Num 10:33-36), and when it was brought to the Jordan River, the water stopped up so the Israelites could pass through on dry ground (Josh 3:4-6). The Ark was carried around Jericho before that city was invaded and was present during the siege of the Ammonite city of Rabbah during David’s time (2 Sam 11:1-11).<\/p>\n<p>The Philistines equated the Ark with Israel’s God (1 Sam 4:6-8). This is understandable because the Philistines brought images of their own gods into battle (2 Sam 5:21). The Israelites were not to use images of the divine, so they viewed the Ark as the Lord’s footstool and temporary residence rather than his image (see 1 Chr 28:2). However, the Israelites developed an idolatrous, pagan point of view. They treated the sacred symbol as a fetish and tried to manipulate God’s presence for their own benefit. They reasoned, “If the Ark is with us, then God’s presence and favor in battle will also be with us” (see 1 Sam 4:3). As their defeat that day showed (4:1-11), God cannot be manipulated—he is the ruler of his people, and he must be obeyed and trusted (cp. Josh 5:13-15).<\/p>\n<p>Eventually, King David moved the Ark to Jerusalem (2 Sam 6:1-17). When Solomon built the Temple, the Ark was placed in the Most Holy Place, and it continued to play a central role in Israelite worship (1 Kgs 8:1-11). After the early monarchical period, the Ark is not mentioned again. Presumably, it was destroyed by the Babylonians along with the Temple in 586 <span>BC<\/span>, though an apocryphal tradition claimed that the prophet Jeremiah had hidden the Ark at the time of the Exile (2 Macc 2:4-8). Regardless, the arrival of God’s presence through Jesus Christ and the all-sufficient nature of his sacrifice rendered the Ark unnecessary (see Heb 9:1–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","summary_ro":"Chivotul legământului Chivotul legământului era o ladă de lemn acoperită cu aur și era așezat în Locul Preasfânt din sanctuar. Chivotul îi amintea lui Israel de legământul lui Dumnezeu cu el; conținutul lui includea tablele legământului (Cele Zece Porunci). În Ziua Ispășirii, marele-preot stropea sânge pe capacul chivotului pentru a curăți poporul (Lev 16:2-17). În timpul rătăcirilor lui Israel prin pustie, slava lui Dumnezeu apărea deasupra chivotului, iar Dumnezeu Se întâlnea acolo cu popor...","summary_en":"The Ark of the Covenant The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17). During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God wou...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":154945,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Chivotul legământului","title_en":"The Ark of the Covenant","content_ro":"<h3>Chivotul legământului<\/h3>\n<p>Chivotul legământului era o ladă de lemn acoperită cu aur și era așezat în Locul Preasfânt din sanctuar. Chivotul îi amintea lui Israel de legământul lui Dumnezeu cu el; conținutul lui includea tablele legământului (Cele Zece Porunci). În Ziua Ispășirii, marele-preot stropea sânge pe capacul chivotului pentru a curăți poporul (Lev 16:2-17).<\/p>\n<p>În timpul rătăcirilor lui Israel prin pustie, slava lui Dumnezeu apărea deasupra chivotului, iar Dumnezeu Se întâlnea acolo cu poporul Său (vezi Exod 25:22). De-a lungul istoriei lui Israel, chivotul a slujit ca semn al prezenței lui Dumnezeu. Era purtat înaintea poporului în timpul călătoriei (Num 10:33-36), iar când a fost adus la râul Iordan, apele s-au oprit pentru ca israeliții să treacă pe uscat (Josh 3:4-6). Chivotul a fost purtat în jurul Ierihonului înainte ca acea cetate să fie cucerită și a fost prezent în timpul asediului cetății amonite Raba, pe vremea lui David (2 Sam 11:1-11).<\/p>\n<p>Filistenii au echivalat chivotul cu Dumnezeul lui Israel (1 Sam 4:6-8). Acest lucru este de înțeles, deoarece filistenii aduceau în luptă imaginile propriilor dumnezei (2 Sam 5:21). Israeliților nu li se îngăduia să folosească imagini ale divinității, așa că ei priveau chivotul ca pe scăunelul picioarelor Domnului și ca pe locuința Lui temporară, nu ca pe imaginea Lui (vezi 1 Chr 28:2). Totuși, israeliții au ajuns să dezvolte o perspectivă idolatră, păgână. Au tratat simbolul sacru ca pe un fetiș și au încercat să manipuleze prezența lui Dumnezeu în folosul lor. Ei au raționat astfel: „Dacă chivotul este cu noi, atunci prezența și favoarea lui Dumnezeu în luptă vor fi și ele cu noi” (vezi 1 Sam 4:3). Așa cum a arătat înfrângerea lor din acea zi (4:1-11), Dumnezeu nu poate fi manipulat — El este Stăpânul poporului Său, iar poporul trebuie să asculte de El și să se încreadă în El (cp. Josh 5:13-15).<\/p>\n<p>În cele din urmă, regele David a mutat chivotul la Ierusalim (2 Sam 6:1-17). Când Solomon a construit Templul, chivotul a fost așezat în Locul Preasfânt și a continuat să aibă un rol central în închinarea israelită (1 Kgs 8:1-11). După perioada monarhică timpurie, chivotul nu mai este menționat. Probabil că a fost distrus de babilonieni împreună cu Templul în 586 <span>BC<\/span>, deși o tradiție apocrifă susținea că profetul Ieremia ascunsese chivotul în timpul Exilului (2 Macc 2:4-8). Oricum, venirea prezenței lui Dumnezeu prin Isus Hristos și natura pe deplin suficientă a jertfei Sale au făcut chivotul inutil (vezi Heb 9:1–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","content_en":"<h3>The Ark of the Covenant<\/h3>\n<p>The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17).<\/p>\n<p>During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God would meet with his people there (see Exod 25:22). Throughout Israel’s history, the Ark served as a sign of God’s presence. It was carried before the people as they traveled (Num 10:33-36), and when it was brought to the Jordan River, the water stopped up so the Israelites could pass through on dry ground (Josh 3:4-6). The Ark was carried around Jericho before that city was invaded and was present during the siege of the Ammonite city of Rabbah during David’s time (2 Sam 11:1-11).<\/p>\n<p>The Philistines equated the Ark with Israel’s God (1 Sam 4:6-8). This is understandable because the Philistines brought images of their own gods into battle (2 Sam 5:21). The Israelites were not to use images of the divine, so they viewed the Ark as the Lord’s footstool and temporary residence rather than his image (see 1 Chr 28:2). However, the Israelites developed an idolatrous, pagan point of view. They treated the sacred symbol as a fetish and tried to manipulate God’s presence for their own benefit. They reasoned, “If the Ark is with us, then God’s presence and favor in battle will also be with us” (see 1 Sam 4:3). As their defeat that day showed (4:1-11), God cannot be manipulated—he is the ruler of his people, and he must be obeyed and trusted (cp. Josh 5:13-15).<\/p>\n<p>Eventually, King David moved the Ark to Jerusalem (2 Sam 6:1-17). When Solomon built the Temple, the Ark was placed in the Most Holy Place, and it continued to play a central role in Israelite worship (1 Kgs 8:1-11). After the early monarchical period, the Ark is not mentioned again. Presumably, it was destroyed by the Babylonians along with the Temple in 586 <span>BC<\/span>, though an apocryphal tradition claimed that the prophet Jeremiah had hidden the Ark at the time of the Exile (2 Macc 2:4-8). Regardless, the arrival of God’s presence through Jesus Christ and the all-sufficient nature of his sacrifice rendered the Ark unnecessary (see Heb 9:1–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","summary_ro":"Chivotul legământului Chivotul legământului era o ladă de lemn acoperită cu aur și era așezat în Locul Preasfânt din sanctuar. Chivotul îi amintea lui Israel de legământul lui Dumnezeu cu el; conținutul lui includea tablele legământului (Cele Zece Porunci). În Ziua Ispășirii, marele-preot stropea sânge pe capacul chivotului pentru a curăți poporul (Lev 16:2-17). În timpul rătăcirilor lui Israel prin pustie, slava lui Dumnezeu apărea deasupra chivotului, iar Dumnezeu Se întâlnea acolo cu popor...","summary_en":"The Ark of the Covenant The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17). During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God wou...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":171629,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Chivotul legământului","title_en":"The Ark of the Covenant","content_ro":"<h3>Chivotul legământului<\/h3>\n<p>Chivotul legământului era o ladă de lemn acoperită cu aur și era așezat în Locul Preasfânt din sanctuar. Chivotul îi amintea lui Israel de legământul lui Dumnezeu cu el; conținutul lui includea tablele legământului (Cele Zece Porunci). În Ziua Ispășirii, marele-preot stropea sânge pe capacul chivotului pentru a curăți poporul (Lev 16:2-17).<\/p>\n<p>În timpul rătăcirilor lui Israel prin pustie, slava lui Dumnezeu apărea deasupra chivotului, iar Dumnezeu Se întâlnea acolo cu poporul Său (vezi Exod 25:22). De-a lungul istoriei lui Israel, chivotul a slujit ca semn al prezenței lui Dumnezeu. Era purtat înaintea poporului în timpul călătoriei (Num 10:33-36), iar când a fost adus la râul Iordan, apele s-au oprit pentru ca israeliții să treacă pe uscat (Josh 3:4-6). Chivotul a fost purtat în jurul Ierihonului înainte ca acea cetate să fie cucerită și a fost prezent în timpul asediului cetății amonite Raba, pe vremea lui David (2 Sam 11:1-11).<\/p>\n<p>Filistenii au echivalat chivotul cu Dumnezeul lui Israel (1 Sam 4:6-8). Acest lucru este de înțeles, deoarece filistenii aduceau în luptă imaginile propriilor dumnezei (2 Sam 5:21). Israeliților nu li se îngăduia să folosească imagini ale divinității, așa că ei priveau chivotul ca pe scăunelul picioarelor Domnului și ca pe locuința Lui temporară, nu ca pe imaginea Lui (vezi 1 Chr 28:2). Totuși, israeliții au ajuns să dezvolte o perspectivă idolatră, păgână. Au tratat simbolul sacru ca pe un fetiș și au încercat să manipuleze prezența lui Dumnezeu în folosul lor. Ei au raționat astfel: „Dacă chivotul este cu noi, atunci prezența și favoarea lui Dumnezeu în luptă vor fi și ele cu noi” (vezi 1 Sam 4:3). Așa cum a arătat înfrângerea lor din acea zi (4:1-11), Dumnezeu nu poate fi manipulat — El este Stăpânul poporului Său, iar poporul trebuie să asculte de El și să se încreadă în El (cp. Josh 5:13-15).<\/p>\n<p>În cele din urmă, regele David a mutat chivotul la Ierusalim (2 Sam 6:1-17). Când Solomon a construit Templul, chivotul a fost așezat în Locul Preasfânt și a continuat să aibă un rol central în închinarea israelită (1 Kgs 8:1-11). După perioada monarhică timpurie, chivotul nu mai este menționat. Probabil că a fost distrus de babilonieni împreună cu Templul în 586 <span>BC<\/span>, deși o tradiție apocrifă susținea că profetul Ieremia ascunsese chivotul în timpul Exilului (2 Macc 2:4-8). Oricum, venirea prezenței lui Dumnezeu prin Isus Hristos și natura pe deplin suficientă a jertfei Sale au făcut chivotul inutil (vezi Heb 9:1–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","content_en":"<h3>The Ark of the Covenant<\/h3>\n<p>The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17).<\/p>\n<p>During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God would meet with his people there (see Exod 25:22). Throughout Israel’s history, the Ark served as a sign of God’s presence. It was carried before the people as they traveled (Num 10:33-36), and when it was brought to the Jordan River, the water stopped up so the Israelites could pass through on dry ground (Josh 3:4-6). The Ark was carried around Jericho before that city was invaded and was present during the siege of the Ammonite city of Rabbah during David’s time (2 Sam 11:1-11).<\/p>\n<p>The Philistines equated the Ark with Israel’s God (1 Sam 4:6-8). This is understandable because the Philistines brought images of their own gods into battle (2 Sam 5:21). The Israelites were not to use images of the divine, so they viewed the Ark as the Lord’s footstool and temporary residence rather than his image (see 1 Chr 28:2). However, the Israelites developed an idolatrous, pagan point of view. They treated the sacred symbol as a fetish and tried to manipulate God’s presence for their own benefit. They reasoned, “If the Ark is with us, then God’s presence and favor in battle will also be with us” (see 1 Sam 4:3). As their defeat that day showed (4:1-11), God cannot be manipulated—he is the ruler of his people, and he must be obeyed and trusted (cp. Josh 5:13-15).<\/p>\n<p>Eventually, King David moved the Ark to Jerusalem (2 Sam 6:1-17). When Solomon built the Temple, the Ark was placed in the Most Holy Place, and it continued to play a central role in Israelite worship (1 Kgs 8:1-11). After the early monarchical period, the Ark is not mentioned again. Presumably, it was destroyed by the Babylonians along with the Temple in 586 <span>BC<\/span>, though an apocryphal tradition claimed that the prophet Jeremiah had hidden the Ark at the time of the Exile (2 Macc 2:4-8). Regardless, the arrival of God’s presence through Jesus Christ and the all-sufficient nature of his sacrifice rendered the Ark unnecessary (see Heb 9:1–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","summary_ro":"Chivotul legământului Chivotul legământului era o ladă de lemn acoperită cu aur și era așezat în Locul Preasfânt din sanctuar. Chivotul îi amintea lui Israel de legământul lui Dumnezeu cu el; conținutul lui includea tablele legământului (Cele Zece Porunci). În Ziua Ispășirii, marele-preot stropea sânge pe capacul chivotului pentru a curăți poporul (Lev 16:2-17). În timpul rătăcirilor lui Israel prin pustie, slava lui Dumnezeu apărea deasupra chivotului, iar Dumnezeu Se întâlnea acolo cu popor...","summary_en":"The Ark of the Covenant The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17). During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God wou...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":210553,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Chivotul legământului","title_en":"The Ark of the Covenant","content_ro":"<h3>Chivotul legământului<\/h3>\n<p>Chivotul legământului era o ladă de lemn acoperită cu aur și era așezat în Locul Preasfânt din sanctuar. Chivotul îi amintea lui Israel de legământul lui Dumnezeu cu el; conținutul lui includea tablele legământului (Cele Zece Porunci). În Ziua Ispășirii, marele-preot stropea sânge pe capacul chivotului pentru a curăți poporul (Lev 16:2-17).<\/p>\n<p>În timpul rătăcirilor lui Israel prin pustie, slava lui Dumnezeu apărea deasupra chivotului, iar Dumnezeu Se întâlnea acolo cu poporul Său (vezi Exod 25:22). De-a lungul istoriei lui Israel, chivotul a slujit ca semn al prezenței lui Dumnezeu. Era purtat înaintea poporului în timpul călătoriei (Num 10:33-36), iar când a fost adus la râul Iordan, apele s-au oprit pentru ca israeliții să treacă pe uscat (Josh 3:4-6). Chivotul a fost purtat în jurul Ierihonului înainte ca acea cetate să fie cucerită și a fost prezent în timpul asediului cetății amonite Raba, pe vremea lui David (2 Sam 11:1-11).<\/p>\n<p>Filistenii au echivalat chivotul cu Dumnezeul lui Israel (1 Sam 4:6-8). Acest lucru este de înțeles, deoarece filistenii aduceau în luptă imaginile propriilor dumnezei (2 Sam 5:21). Israeliților nu li se îngăduia să folosească imagini ale divinității, așa că ei priveau chivotul ca pe scăunelul picioarelor Domnului și ca pe locuința Lui temporară, nu ca pe imaginea Lui (vezi 1 Chr 28:2). Totuși, israeliții au ajuns să dezvolte o perspectivă idolatră, păgână. Au tratat simbolul sacru ca pe un fetiș și au încercat să manipuleze prezența lui Dumnezeu în folosul lor. Ei au raționat astfel: „Dacă chivotul este cu noi, atunci prezența și favoarea lui Dumnezeu în luptă vor fi și ele cu noi” (vezi 1 Sam 4:3). Așa cum a arătat înfrângerea lor din acea zi (4:1-11), Dumnezeu nu poate fi manipulat — El este Stăpânul poporului Său, iar poporul trebuie să asculte de El și să se încreadă în El (cp. Josh 5:13-15).<\/p>\n<p>În cele din urmă, regele David a mutat chivotul la Ierusalim (2 Sam 6:1-17). Când Solomon a construit Templul, chivotul a fost așezat în Locul Preasfânt și a continuat să aibă un rol central în închinarea israelită (1 Kgs 8:1-11). După perioada monarhică timpurie, chivotul nu mai este menționat. Probabil că a fost distrus de babilonieni împreună cu Templul în 586 <span>BC<\/span>, deși o tradiție apocrifă susținea că profetul Ieremia ascunsese chivotul în timpul Exilului (2 Macc 2:4-8). Oricum, venirea prezenței lui Dumnezeu prin Isus Hristos și natura pe deplin suficientă a jertfei Sale au făcut chivotul inutil (vezi Heb 9:1–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","content_en":"<h3>The Ark of the Covenant<\/h3>\n<p>The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17).<\/p>\n<p>During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God would meet with his people there (see Exod 25:22). Throughout Israel’s history, the Ark served as a sign of God’s presence. It was carried before the people as they traveled (Num 10:33-36), and when it was brought to the Jordan River, the water stopped up so the Israelites could pass through on dry ground (Josh 3:4-6). The Ark was carried around Jericho before that city was invaded and was present during the siege of the Ammonite city of Rabbah during David’s time (2 Sam 11:1-11).<\/p>\n<p>The Philistines equated the Ark with Israel’s God (1 Sam 4:6-8). This is understandable because the Philistines brought images of their own gods into battle (2 Sam 5:21). The Israelites were not to use images of the divine, so they viewed the Ark as the Lord’s footstool and temporary residence rather than his image (see 1 Chr 28:2). However, the Israelites developed an idolatrous, pagan point of view. They treated the sacred symbol as a fetish and tried to manipulate God’s presence for their own benefit. They reasoned, “If the Ark is with us, then God’s presence and favor in battle will also be with us” (see 1 Sam 4:3). As their defeat that day showed (4:1-11), God cannot be manipulated—he is the ruler of his people, and he must be obeyed and trusted (cp. Josh 5:13-15).<\/p>\n<p>Eventually, King David moved the Ark to Jerusalem (2 Sam 6:1-17). When Solomon built the Temple, the Ark was placed in the Most Holy Place, and it continued to play a central role in Israelite worship (1 Kgs 8:1-11). After the early monarchical period, the Ark is not mentioned again. Presumably, it was destroyed by the Babylonians along with the Temple in 586 <span>BC<\/span>, though an apocryphal tradition claimed that the prophet Jeremiah had hidden the Ark at the time of the Exile (2 Macc 2:4-8). Regardless, the arrival of God’s presence through Jesus Christ and the all-sufficient nature of his sacrifice rendered the Ark unnecessary (see Heb 9:1–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","summary_ro":"Chivotul legământului Chivotul legământului era o ladă de lemn acoperită cu aur și era așezat în Locul Preasfânt din sanctuar. Chivotul îi amintea lui Israel de legământul lui Dumnezeu cu el; conținutul lui includea tablele legământului (Cele Zece Porunci). În Ziua Ispășirii, marele-preot stropea sânge pe capacul chivotului pentru a curăți poporul (Lev 16:2-17). În timpul rătăcirilor lui Israel prin pustie, slava lui Dumnezeu apărea deasupra chivotului, iar Dumnezeu Se întâlnea acolo cu popor...","summary_en":"The Ark of the Covenant The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17). During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God wou...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":226881,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Chivotul legământului","title_en":"The Ark of the Covenant","content_ro":"<h3>Chivotul legământului<\/h3>\n<p>Chivotul legământului era o ladă de lemn acoperită cu aur și era așezat în Locul Preasfânt din sanctuar. Chivotul îi amintea lui Israel de legământul lui Dumnezeu cu el; conținutul lui includea tablele legământului (Cele Zece Porunci). În Ziua Ispășirii, marele-preot stropea sânge pe capacul chivotului pentru a curăți poporul (Lev 16:2-17).<\/p>\n<p>În timpul rătăcirilor lui Israel prin pustie, slava lui Dumnezeu apărea deasupra chivotului, iar Dumnezeu Se întâlnea acolo cu poporul Său (vezi Exod 25:22). De-a lungul istoriei lui Israel, chivotul a slujit ca semn al prezenței lui Dumnezeu. Era purtat înaintea poporului în timpul călătoriei (Num 10:33-36), iar când a fost adus la râul Iordan, apele s-au oprit pentru ca israeliții să treacă pe uscat (Josh 3:4-6). Chivotul a fost purtat în jurul Ierihonului înainte ca acea cetate să fie cucerită și a fost prezent în timpul asediului cetății amonite Raba, pe vremea lui David (2 Sam 11:1-11).<\/p>\n<p>Filistenii au echivalat chivotul cu Dumnezeul lui Israel (1 Sam 4:6-8). Acest lucru este de înțeles, deoarece filistenii aduceau în luptă imaginile propriilor dumnezei (2 Sam 5:21). Israeliților nu li se îngăduia să folosească imagini ale divinității, așa că ei priveau chivotul ca pe scăunelul picioarelor Domnului și ca pe locuința Lui temporară, nu ca pe imaginea Lui (vezi 1 Chr 28:2). Totuși, israeliții au ajuns să dezvolte o perspectivă idolatră, păgână. Au tratat simbolul sacru ca pe un fetiș și au încercat să manipuleze prezența lui Dumnezeu în folosul lor. Ei au raționat astfel: „Dacă chivotul este cu noi, atunci prezența și favoarea lui Dumnezeu în luptă vor fi și ele cu noi” (vezi 1 Sam 4:3). Așa cum a arătat înfrângerea lor din acea zi (4:1-11), Dumnezeu nu poate fi manipulat — El este Stăpânul poporului Său, iar poporul trebuie să asculte de El și să se încreadă în El (cp. Josh 5:13-15).<\/p>\n<p>În cele din urmă, regele David a mutat chivotul la Ierusalim (2 Sam 6:1-17). Când Solomon a construit Templul, chivotul a fost așezat în Locul Preasfânt și a continuat să aibă un rol central în închinarea israelită (1 Kgs 8:1-11). După perioada monarhică timpurie, chivotul nu mai este menționat. Probabil că a fost distrus de babilonieni împreună cu Templul în 586 <span>BC<\/span>, deși o tradiție apocrifă susținea că profetul Ieremia ascunsese chivotul în timpul Exilului (2 Macc 2:4-8). Oricum, venirea prezenței lui Dumnezeu prin Isus Hristos și natura pe deplin suficientă a jertfei Sale au făcut chivotul inutil (vezi Heb 9:1–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","content_en":"<h3>The Ark of the Covenant<\/h3>\n<p>The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17).<\/p>\n<p>During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God would meet with his people there (see Exod 25:22). Throughout Israel’s history, the Ark served as a sign of God’s presence. It was carried before the people as they traveled (Num 10:33-36), and when it was brought to the Jordan River, the water stopped up so the Israelites could pass through on dry ground (Josh 3:4-6). The Ark was carried around Jericho before that city was invaded and was present during the siege of the Ammonite city of Rabbah during David’s time (2 Sam 11:1-11).<\/p>\n<p>The Philistines equated the Ark with Israel’s God (1 Sam 4:6-8). This is understandable because the Philistines brought images of their own gods into battle (2 Sam 5:21). The Israelites were not to use images of the divine, so they viewed the Ark as the Lord’s footstool and temporary residence rather than his image (see 1 Chr 28:2). However, the Israelites developed an idolatrous, pagan point of view. They treated the sacred symbol as a fetish and tried to manipulate God’s presence for their own benefit. They reasoned, “If the Ark is with us, then God’s presence and favor in battle will also be with us” (see 1 Sam 4:3). As their defeat that day showed (4:1-11), God cannot be manipulated—he is the ruler of his people, and he must be obeyed and trusted (cp. Josh 5:13-15).<\/p>\n<p>Eventually, King David moved the Ark to Jerusalem (2 Sam 6:1-17). When Solomon built the Temple, the Ark was placed in the Most Holy Place, and it continued to play a central role in Israelite worship (1 Kgs 8:1-11). After the early monarchical period, the Ark is not mentioned again. Presumably, it was destroyed by the Babylonians along with the Temple in 586 <span>BC<\/span>, though an apocryphal tradition claimed that the prophet Jeremiah had hidden the Ark at the time of the Exile (2 Macc 2:4-8). Regardless, the arrival of God’s presence through Jesus Christ and the all-sufficient nature of his sacrifice rendered the Ark unnecessary (see Heb 9:1–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","summary_ro":"Chivotul legământului Chivotul legământului era o ladă de lemn acoperită cu aur și era așezat în Locul Preasfânt din sanctuar. Chivotul îi amintea lui Israel de legământul lui Dumnezeu cu el; conținutul lui includea tablele legământului (Cele Zece Porunci). În Ziua Ispășirii, marele-preot stropea sânge pe capacul chivotului pentru a curăți poporul (Lev 16:2-17). În timpul rătăcirilor lui Israel prin pustie, slava lui Dumnezeu apărea deasupra chivotului, iar Dumnezeu Se întâlnea acolo cu popor...","summary_en":"The Ark of the Covenant The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17). During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God wou...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":265752,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Chivotul legământului","title_en":"The Ark of the Covenant","content_ro":"<h3>Chivotul legământului<\/h3>\n<p>Chivotul legământului era o ladă de lemn acoperită cu aur și era așezat în Locul Preasfânt din sanctuar. Chivotul îi amintea lui Israel de legământul lui Dumnezeu cu el; conținutul lui includea tablele legământului (Cele Zece Porunci). În Ziua Ispășirii, marele-preot stropea sânge pe capacul chivotului pentru a curăți poporul (Lev 16:2-17).<\/p>\n<p>În timpul rătăcirilor lui Israel prin pustie, slava lui Dumnezeu apărea deasupra chivotului, iar Dumnezeu Se întâlnea acolo cu poporul Său (vezi Exod 25:22). De-a lungul istoriei lui Israel, chivotul a slujit ca semn al prezenței lui Dumnezeu. Era purtat înaintea poporului în timpul călătoriei (Num 10:33-36), iar când a fost adus la râul Iordan, apele s-au oprit pentru ca israeliții să treacă pe uscat (Josh 3:4-6). Chivotul a fost purtat în jurul Ierihonului înainte ca acea cetate să fie cucerită și a fost prezent în timpul asediului cetății amonite Raba, pe vremea lui David (2 Sam 11:1-11).<\/p>\n<p>Filistenii au echivalat chivotul cu Dumnezeul lui Israel (1 Sam 4:6-8). Acest lucru este de înțeles, deoarece filistenii aduceau în luptă imaginile propriilor dumnezei (2 Sam 5:21). Israeliților nu li se îngăduia să folosească imagini ale divinității, așa că ei priveau chivotul ca pe scăunelul picioarelor Domnului și ca pe locuința Lui temporară, nu ca pe imaginea Lui (vezi 1 Chr 28:2). Totuși, israeliții au ajuns să dezvolte o perspectivă idolatră, păgână. Au tratat simbolul sacru ca pe un fetiș și au încercat să manipuleze prezența lui Dumnezeu în folosul lor. Ei au raționat astfel: „Dacă chivotul este cu noi, atunci prezența și favoarea lui Dumnezeu în luptă vor fi și ele cu noi” (vezi 1 Sam 4:3). Așa cum a arătat înfrângerea lor din acea zi (4:1-11), Dumnezeu nu poate fi manipulat — El este Stăpânul poporului Său, iar poporul trebuie să asculte de El și să se încreadă în El (cp. Josh 5:13-15).<\/p>\n<p>În cele din urmă, regele David a mutat chivotul la Ierusalim (2 Sam 6:1-17). Când Solomon a construit Templul, chivotul a fost așezat în Locul Preasfânt și a continuat să aibă un rol central în închinarea israelită (1 Kgs 8:1-11). După perioada monarhică timpurie, chivotul nu mai este menționat. Probabil că a fost distrus de babilonieni împreună cu Templul în 586 <span>BC<\/span>, deși o tradiție apocrifă susținea că profetul Ieremia ascunsese chivotul în timpul Exilului (2 Macc 2:4-8). Oricum, venirea prezenței lui Dumnezeu prin Isus Hristos și natura pe deplin suficientă a jertfei Sale au făcut chivotul inutil (vezi Heb 9:1–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","content_en":"<h3>The Ark of the Covenant<\/h3>\n<p>The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17).<\/p>\n<p>During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God would meet with his people there (see Exod 25:22). Throughout Israel’s history, the Ark served as a sign of God’s presence. It was carried before the people as they traveled (Num 10:33-36), and when it was brought to the Jordan River, the water stopped up so the Israelites could pass through on dry ground (Josh 3:4-6). The Ark was carried around Jericho before that city was invaded and was present during the siege of the Ammonite city of Rabbah during David’s time (2 Sam 11:1-11).<\/p>\n<p>The Philistines equated the Ark with Israel’s God (1 Sam 4:6-8). This is understandable because the Philistines brought images of their own gods into battle (2 Sam 5:21). The Israelites were not to use images of the divine, so they viewed the Ark as the Lord’s footstool and temporary residence rather than his image (see 1 Chr 28:2). However, the Israelites developed an idolatrous, pagan point of view. They treated the sacred symbol as a fetish and tried to manipulate God’s presence for their own benefit. They reasoned, “If the Ark is with us, then God’s presence and favor in battle will also be with us” (see 1 Sam 4:3). As their defeat that day showed (4:1-11), God cannot be manipulated—he is the ruler of his people, and he must be obeyed and trusted (cp. Josh 5:13-15).<\/p>\n<p>Eventually, King David moved the Ark to Jerusalem (2 Sam 6:1-17). When Solomon built the Temple, the Ark was placed in the Most Holy Place, and it continued to play a central role in Israelite worship (1 Kgs 8:1-11). After the early monarchical period, the Ark is not mentioned again. Presumably, it was destroyed by the Babylonians along with the Temple in 586 <span>BC<\/span>, though an apocryphal tradition claimed that the prophet Jeremiah had hidden the Ark at the time of the Exile (2 Macc 2:4-8). Regardless, the arrival of God’s presence through Jesus Christ and the all-sufficient nature of his sacrifice rendered the Ark unnecessary (see Heb 9:1–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","summary_ro":"Chivotul legământului Chivotul legământului era o ladă de lemn acoperită cu aur și era așezat în Locul Preasfânt din sanctuar. Chivotul îi amintea lui Israel de legământul lui Dumnezeu cu el; conținutul lui includea tablele legământului (Cele Zece Porunci). În Ziua Ispășirii, marele-preot stropea sânge pe capacul chivotului pentru a curăți poporul (Lev 16:2-17). În timpul rătăcirilor lui Israel prin pustie, slava lui Dumnezeu apărea deasupra chivotului, iar Dumnezeu Se întâlnea acolo cu popor...","summary_en":"The Ark of the Covenant The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17). During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God wou...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":282133,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Chivotul legământului","title_en":"The Ark of the Covenant","content_ro":"<h3>Chivotul legământului<\/h3>\n<p>Chivotul legământului era o ladă de lemn acoperită cu aur și era așezat în Locul Preasfânt din sanctuar. Chivotul îi amintea lui Israel de legământul lui Dumnezeu cu el; conținutul lui includea tablele legământului (Cele Zece Porunci). În Ziua Ispășirii, marele-preot stropea sânge pe capacul chivotului pentru a curăți poporul (Lev 16:2-17).<\/p>\n<p>În timpul rătăcirilor lui Israel prin pustie, slava lui Dumnezeu apărea deasupra chivotului, iar Dumnezeu Se întâlnea acolo cu poporul Său (vezi Exod 25:22). De-a lungul istoriei lui Israel, chivotul a slujit ca semn al prezenței lui Dumnezeu. Era purtat înaintea poporului în timpul călătoriei (Num 10:33-36), iar când a fost adus la râul Iordan, apele s-au oprit pentru ca israeliții să treacă pe uscat (Josh 3:4-6). Chivotul a fost purtat în jurul Ierihonului înainte ca acea cetate să fie cucerită și a fost prezent în timpul asediului cetății amonite Raba, pe vremea lui David (2 Sam 11:1-11).<\/p>\n<p>Filistenii au echivalat chivotul cu Dumnezeul lui Israel (1 Sam 4:6-8). Acest lucru este de înțeles, deoarece filistenii aduceau în luptă imaginile propriilor dumnezei (2 Sam 5:21). Israeliților nu li se îngăduia să folosească imagini ale divinității, așa că ei priveau chivotul ca pe scăunelul picioarelor Domnului și ca pe locuința Lui temporară, nu ca pe imaginea Lui (vezi 1 Chr 28:2). Totuși, israeliții au ajuns să dezvolte o perspectivă idolatră, păgână. Au tratat simbolul sacru ca pe un fetiș și au încercat să manipuleze prezența lui Dumnezeu în folosul lor. Ei au raționat astfel: „Dacă chivotul este cu noi, atunci prezența și favoarea lui Dumnezeu în luptă vor fi și ele cu noi” (vezi 1 Sam 4:3). Așa cum a arătat înfrângerea lor din acea zi (4:1-11), Dumnezeu nu poate fi manipulat — El este Stăpânul poporului Său, iar poporul trebuie să asculte de El și să se încreadă în El (cp. Josh 5:13-15).<\/p>\n<p>În cele din urmă, regele David a mutat chivotul la Ierusalim (2 Sam 6:1-17). Când Solomon a construit Templul, chivotul a fost așezat în Locul Preasfânt și a continuat să aibă un rol central în închinarea israelită (1 Kgs 8:1-11). După perioada monarhică timpurie, chivotul nu mai este menționat. Probabil că a fost distrus de babilonieni împreună cu Templul în 586 <span>BC<\/span>, deși o tradiție apocrifă susținea că profetul Ieremia ascunsese chivotul în timpul Exilului (2 Macc 2:4-8). Oricum, venirea prezenței lui Dumnezeu prin Isus Hristos și natura pe deplin suficientă a jertfei Sale au făcut chivotul inutil (vezi Heb 9:1–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","content_en":"<h3>The Ark of the Covenant<\/h3>\n<p>The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17).<\/p>\n<p>During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God would meet with his people there (see Exod 25:22). Throughout Israel’s history, the Ark served as a sign of God’s presence. It was carried before the people as they traveled (Num 10:33-36), and when it was brought to the Jordan River, the water stopped up so the Israelites could pass through on dry ground (Josh 3:4-6). The Ark was carried around Jericho before that city was invaded and was present during the siege of the Ammonite city of Rabbah during David’s time (2 Sam 11:1-11).<\/p>\n<p>The Philistines equated the Ark with Israel’s God (1 Sam 4:6-8). This is understandable because the Philistines brought images of their own gods into battle (2 Sam 5:21). The Israelites were not to use images of the divine, so they viewed the Ark as the Lord’s footstool and temporary residence rather than his image (see 1 Chr 28:2). However, the Israelites developed an idolatrous, pagan point of view. They treated the sacred symbol as a fetish and tried to manipulate God’s presence for their own benefit. They reasoned, “If the Ark is with us, then God’s presence and favor in battle will also be with us” (see 1 Sam 4:3). As their defeat that day showed (4:1-11), God cannot be manipulated—he is the ruler of his people, and he must be obeyed and trusted (cp. Josh 5:13-15).<\/p>\n<p>Eventually, King David moved the Ark to Jerusalem (2 Sam 6:1-17). When Solomon built the Temple, the Ark was placed in the Most Holy Place, and it continued to play a central role in Israelite worship (1 Kgs 8:1-11). After the early monarchical period, the Ark is not mentioned again. Presumably, it was destroyed by the Babylonians along with the Temple in 586 <span>BC<\/span>, though an apocryphal tradition claimed that the prophet Jeremiah had hidden the Ark at the time of the Exile (2 Macc 2:4-8). Regardless, the arrival of God’s presence through Jesus Christ and the all-sufficient nature of his sacrifice rendered the Ark unnecessary (see Heb 9:1–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","summary_ro":"Chivotul legământului Chivotul legământului era o ladă de lemn acoperită cu aur și era așezat în Locul Preasfânt din sanctuar. Chivotul îi amintea lui Israel de legământul lui Dumnezeu cu el; conținutul lui includea tablele legământului (Cele Zece Porunci). În Ziua Ispășirii, marele-preot stropea sânge pe capacul chivotului pentru a curăți poporul (Lev 16:2-17). În timpul rătăcirilor lui Israel prin pustie, slava lui Dumnezeu apărea deasupra chivotului, iar Dumnezeu Se întâlnea acolo cu popor...","summary_en":"The Ark of the Covenant The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17). During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God wou...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":115983,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":154156,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":171235,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":209765,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":226487,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":264962,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":281739,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Norul și focul","title_en":"The Cloud and Fire","content_ro":"<h3>Norul și focul<\/h3>\n<p>Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22).<\/p>\n<p>Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „<span>Domnul<\/span> mergea înaintea lor” (Exod 13:21). Când stâlpul se așeza peste Cortul întâlnirii și peste tabăra lui Israel, el reprezenta prezența și protecția Domnului. Norul și focul ofereau și călăuzire divină, indicând când trebuiau israeliții să pornească (Exod 40:36-38; Num 9:17-23). Când stâlpul rămânea pe loc, Israel rămânea acolo unde era. Când se ridica și pornea mai departe, israeliții își strângeau tabăra și îl urmau. Ei campau în locuri diferite pentru perioade de timp variate, uneori pentru scurtă vreme, alteori pentru mai mult timp. Astfel, Israel „tăbăra sau pornea la porunca <span>Domnului<\/span>” (Num 9:23). Stâlpul de nor și de foc era asemenea unui steag divin fluturând deasupra semințiilor aflate în marș (comp. 10:14, 18, 22, 25).<\/p>\n<p>Stâlpul apărea în mod obișnuit ca nor ziua și ca stâlp de foc noaptea (9:15-16; Exod 13:21). În Biblie, atât focul, cât și norii indică adesea prezența și slava lui Dumnezeu (de ex., Exod 19:16-18; 24:15-18; Mat 17:5; 24:30; Fapte 1:9; comp. Ps 18:8-13). Imaginea norului și a focului arăta că prezența și slava lui Dumnezeu se mișcau împreună cu Israel prin pustie. Această manifestare specială a lui Dumnezeu (o <em>teofanie<\/em>) a rămas cu ei „în toate călătoriile lor” cât timp au fost în pustie (Exod 40:38; vezi și Exod 13:22). Uneori, „norul acoperea Cortul întâlnirii, și slava <span>Domnului<\/span> umplea Cortul”, astfel încât „Moise nu mai putea intra în Cortul întâlnirii” (Exod 40:34-35). În alte ocazii, norul cobora și rămânea lângă intrarea Cortului întâlnirii, indicând că Domnul vorbea cu Moise „față în față” (Exod 33:7-11; comp. Num 11:25; 12:5; Deut 31:15). Stâlpul de nor și de foc era o amintire constantă și încurajatoare a prezenței Domnului. Nu ni se oferă o descriere specifică a focului și a norului, în afară de faptul că aveau forma unui stâlp; oricum, era un simbol puternic al grijii speciale a lui Dumnezeu față de Israel (vezi Neem 9:19-21; comp. Ps 46:1; 139; Ioan 1:14; Rom 8:31-39).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Regi 8:11; 2 Cron 5:14; Neem 9:19-21; Ps 78:14; 99:7; 104:3; Ezec 1:4-5; 10:3; Mat 17:5; 24:30; 26:64; Luca 9:34-35; Fapte 1:9; 1 Cor 10:2; 1 Tes 4:17; Apoc 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"Norul și focul Când Israel era în pustie, Dumnezeu a condus națiunea printr-un stâlp de nor și de foc. Stâlpul s-a alăturat israeliților imediat după primul Paște, îndată după ce Israel a ieșit din Egipt (Exod 13:20-22). Stâlpul îndeplinea mai multe funcții. Când egiptenii i-au urmărit pe israeliți, norul s-a mutat în spatele poporului Israel și a împiedicat înaintarea egiptenilor (Exod 14:19-20). În restul călătoriilor lui Israel, el era un semn vizibil că „Domnul mergea înaintea lor” (Exod ...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"35":[{"id":99762,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:35","title_en":"Study Note: Numeri 10:35","content_ro":"<p><strong>10:35<\/strong> Moses’ invocation, spoken when <em>the Ark set out<\/em><em>,<\/em> acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).<\/p>","content_en":"<p><strong>10:35<\/strong> Moses’ invocation, spoken when <em>the Ark set out<\/em><em>,<\/em> acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).<\/p>","summary_ro":"10:35 Moses’ invocation, spoken when the Ark set out, acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).","summary_en":"10:35 Moses’ invocation, spoken when the Ark set out, acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127388,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:35","title_en":"Study Note: Numeri 10:35","content_ro":"<p><strong>10:35<\/strong> Moses’ invocation, spoken when <em>the Ark set out<\/em><em>,<\/em> acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).<\/p>","content_en":"<p><strong>10:35<\/strong> Moses’ invocation, spoken when <em>the Ark set out<\/em><em>,<\/em> acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).<\/p>","summary_ro":"10:35 Moses’ invocation, spoken when the Ark set out, acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).","summary_en":"10:35 Moses’ invocation, spoken when the Ark set out, acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141194,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:35","title_en":"Study Note: Numeri 10:35","content_ro":"<p><strong>10:35<\/strong> Moses’ invocation, spoken when <em>the Ark set out<\/em><em>,<\/em> acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).<\/p>","content_en":"<p><strong>10:35<\/strong> Moses’ invocation, spoken when <em>the Ark set out<\/em><em>,<\/em> acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).<\/p>","summary_ro":"10:35 Moses’ invocation, spoken when the Ark set out, acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).","summary_en":"10:35 Moses’ invocation, spoken when the Ark set out, acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":182640,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:35","title_en":"Study Note: Numeri 10:35","content_ro":"<p><strong>10:35<\/strong> Moses’ invocation, spoken when <em>the Ark set out<\/em><em>,<\/em> acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).<\/p>","content_en":"<p><strong>10:35<\/strong> Moses’ invocation, spoken when <em>the Ark set out<\/em><em>,<\/em> acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).<\/p>","summary_ro":"10:35 Moses’ invocation, spoken when the Ark set out, acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).","summary_en":"10:35 Moses’ invocation, spoken when the Ark set out, acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":196088,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:35","title_en":"Study Note: Numeri 10:35","content_ro":"<p><strong>10:35<\/strong> Moses’ invocation, spoken when <em>the Ark set out<\/em><em>,<\/em> acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).<\/p>","content_en":"<p><strong>10:35<\/strong> Moses’ invocation, spoken when <em>the Ark set out<\/em><em>,<\/em> acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).<\/p>","summary_ro":"10:35 Moses’ invocation, spoken when the Ark set out, acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).","summary_en":"10:35 Moses’ invocation, spoken when the Ark set out, acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":237892,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:35","title_en":"Study Note: Numeri 10:35","content_ro":"<p><strong>10:35<\/strong> Moses’ invocation, spoken when <em>the Ark set out<\/em><em>,<\/em> acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).<\/p>","content_en":"<p><strong>10:35<\/strong> Moses’ invocation, spoken when <em>the Ark set out<\/em><em>,<\/em> acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).<\/p>","summary_ro":"10:35 Moses’ invocation, spoken when the Ark set out, acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).","summary_en":"10:35 Moses’ invocation, spoken when the Ark set out, acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":251404,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:35","title_en":"Study Note: Numeri 10:35","content_ro":"<p><strong>10:35<\/strong> Moses’ invocation, spoken when <em>the Ark set out<\/em><em>,<\/em> acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).<\/p>","content_en":"<p><strong>10:35<\/strong> Moses’ invocation, spoken when <em>the Ark set out<\/em><em>,<\/em> acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).<\/p>","summary_ro":"10:35 Moses’ invocation, spoken when the Ark set out, acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).","summary_en":"10:35 Moses’ invocation, spoken when the Ark set out, acknowledged the Lord as a warrior who would give Israel the Promised Land and called him to fight Israel’s battles (cp. Ps 68:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"36":[{"id":99763,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:36","title_en":"Study Note: Numeri 10:36","content_ro":"<p><strong>10:36<\/strong> This invocation called the Lord to join his people and protect Israel while they camped.<\/p>","content_en":"<p><strong>10:36<\/strong> This invocation called the Lord to join his people and protect Israel while they camped.<\/p>","summary_ro":"10:36 This invocation called the Lord to join his people and protect Israel while they camped.","summary_en":"10:36 This invocation called the Lord to join his people and protect Israel while they camped.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127389,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:36","title_en":"Study Note: Numeri 10:36","content_ro":"<p><strong>10:36<\/strong> This invocation called the Lord to join his people and protect Israel while they camped.<\/p>","content_en":"<p><strong>10:36<\/strong> This invocation called the Lord to join his people and protect Israel while they camped.<\/p>","summary_ro":"10:36 This invocation called the Lord to join his people and protect Israel while they camped.","summary_en":"10:36 This invocation called the Lord to join his people and protect Israel while they camped.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141196,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:36","title_en":"Study Note: Numeri 10:36","content_ro":"<p><strong>10:36<\/strong> This invocation called the Lord to join his people and protect Israel while they camped.<\/p>","content_en":"<p><strong>10:36<\/strong> This invocation called the Lord to join his people and protect Israel while they camped.<\/p>","summary_ro":"10:36 This invocation called the Lord to join his people and protect Israel while they camped.","summary_en":"10:36 This invocation called the Lord to join his people and protect Israel while they camped.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":182641,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:36","title_en":"Study Note: Numeri 10:36","content_ro":"<p><strong>10:36<\/strong> This invocation called the Lord to join his people and protect Israel while they camped.<\/p>","content_en":"<p><strong>10:36<\/strong> This invocation called the Lord to join his people and protect Israel while they camped.<\/p>","summary_ro":"10:36 This invocation called the Lord to join his people and protect Israel while they camped.","summary_en":"10:36 This invocation called the Lord to join his people and protect Israel while they camped.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":196090,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:36","title_en":"Study Note: Numeri 10:36","content_ro":"<p><strong>10:36<\/strong> This invocation called the Lord to join his people and protect Israel while they camped.<\/p>","content_en":"<p><strong>10:36<\/strong> This invocation called the Lord to join his people and protect Israel while they camped.<\/p>","summary_ro":"10:36 This invocation called the Lord to join his people and protect Israel while they camped.","summary_en":"10:36 This invocation called the Lord to join his people and protect Israel while they camped.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":237893,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:36","title_en":"Study Note: Numeri 10:36","content_ro":"<p><strong>10:36<\/strong> This invocation called the Lord to join his people and protect Israel while they camped.<\/p>","content_en":"<p><strong>10:36<\/strong> This invocation called the Lord to join his people and protect Israel while they camped.<\/p>","summary_ro":"10:36 This invocation called the Lord to join his people and protect Israel while they camped.","summary_en":"10:36 This invocation called the Lord to join his people and protect Israel while they camped.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":251406,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 10:36","title_en":"Study Note: Numeri 10:36","content_ro":"<p><strong>10:36<\/strong> This invocation called the Lord to join his people and protect Israel while they camped.<\/p>","content_en":"<p><strong>10:36<\/strong> This invocation called the Lord to join his people and protect Israel while they camped.<\/p>","summary_ro":"10:36 This invocation called the Lord to join his people and protect Israel while they camped.","summary_en":"10:36 This invocation called the Lord to join his people and protect Israel while they camped.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
🔍
Niciun rezultat
Nu am găsit versete care să conțină textul căutat.
Numeri 10
📘 Info carte
Se încarcă...
📖 Resurse
Muzică de relaxareSelectează o piesă
0:00
Redare audio
0 piese
🍪 Folosim cookie-uri
Folosim cookie-uri esențiale pentru funcționarea platformei și cookie-uri de analiză pentru a îmbunătăți experiența ta.
Află mai multe
✝️
Logosasistentul Biserica Online
✝️
Bine ai venit! 👋
Sunt Logos, prietenul tău spiritual. Începe conversația — te ascult cu drag! ✨