Numeri 33
1 Iată popasurile copiilor lui Israel cari au ieşit din ţara Egiptului, după oştirile lor, subt povăţuirea lui Moise şi lui Aaron.
2 Moise a scris călătoriile lor din popas în popas, după porunca Domnului. Şi iată popasurile lor, după călătoriile lor.
3 Au pornit din Ramses în luna întâi, în ziua a cincisprezecea a lunii întâi. A doua zi după Paşte, copiii lui Israel au ieşit gata de luptă în faţa tuturor Egiptenilor,
4 în timp ce Egiptenii îşi îngropau pe toţi întâii lor născuţi, pe cari-i lovise Domnul dintre ei. Căci Domnul făcuse chiar şi pe dumnezeii lor să simtă puterea Lui.
5 Copiii lui Israel au pornit din Ramses şi au tăbărât la Sucot.
6 Au pornit din Sucot, şi au tăbărât la Etam, care este la marginea pustiei.
7 Au pornit din Etam, s-au întors înapoi la Pi-Hahirot, faţă în faţă cu Baal-Ţefon, şi au tăbărât înaintea Migdolului.
8 Au pornit dinaintea Pi-Hahirotului, şi au trecut prin mijlocul mării în spre pustie; au făcut un drum de trei zile în pustia Etamului, şi au tăbărât la Mara.
9 Au pornit dela Mara, şi au ajuns la Elim; la Elim erau douăsprezece izvoare de apă şi şaptezeci de finici: acolo au tăbărât.
10 Au pornit din Elim, şi au tăbărât lângă marea Roşie.
11 Au pornit dela marea Roşie, şi au tăbărât în pustia Sin.
12 Au pornit din pustia Sin, şi au tăbărât la Dofca.
13 Au pornit din Dofca, şi au tăbărât la Aluş.
14 Au pornit din Aluş, şi au tăbărât la Refidim, unde poporul n-a găsit apă de băut.
15 Au pornit din Refidim, şi au tăbărât în pustia Sinai.
16 Au pornit din pustia Sinai, şi au tăbărât la Chibrot-Hataava.
17 Au pornit dela Chibrot-Hataava, şi au tăbărât la Haţerot.
18 Au pornit din Haţerot, şi au tăbărât la Ritma.
19 Au pornit dela Ritma, şi au tăbărât la Rimon-Pereţ.
20 Au pornit din Rimon-Pereţ, şi au tăbărât la Libna.
21 Au pornit din Libna, şi au tăbărât la Risa.
22 Au pornit din Risa, şi au tăbărât la Chehelata.
23 Au pornit din Chehelata, şi au tăbărât la muntele Şafer.
24 Au pornit dela muntele Şafer, şi au tăbărât la Harada.
25 Au pornit din Harada, şi au tăbărât la Machelot.
26 Au pornit din Machelot, şi au tăbărât la Tahat.
27 Au pornit din Tahat, şi au tăbărât la Tarah.
28 Au pornit din Tarah, şi au tăbărât la Mitca.
29 Au pornit din Mitca, şi au tăbărât la Haşmona.
30 Au pornit din Haşmona, şi au tăbărât la Moserot.
31 Au pornit din Moserot, şi au tăbărât la Bene-Iaacan.
32 Au pornit din Bene-Iaacan, şi au tăbărât la Hor-Ghidgad.
33 Au pornit din Hor-Ghidgad, şi au tăbărât la Iotbata.
34 Au pornit din Iotbata, şi au tăbărât la Abrona.
35 Au pornit din Abrona, şi au tăbărât la Eţion-Gheber.
36 Au pornit din Eţion-Gheber, şi au tăbărât în pustia Ţin, adică la Cades.
37 Au pornit din Cades, şi au tăbărât la muntele Hor, la marginea ţării Edomului.
38 Preotul Aaron s-a suit pe muntele Hor, după porunca Domnului; şi a murit acolo, în al patruzecilea an după ieşirea copiilor lui Israel din ţara Egiptului, în luna a cincea, în cea dintâi zi a lunii.
39 Aaron era în vârstă de o sută douăzeci şi trei de ani când a murit pe muntele Hor.
40 Împăratul Aradului, Cananitul, care locuia în partea de miazăzi a ţării Canaanului, a aflat de sosirea copiilor lui Israel.
41 Au pornit dela muntele Hor, şi au tăbărât la Ţalmona.
42 Au pornit din Ţalmona, şi au tăbărât la Punon.
43 Au pornit din Punon, şi au tăbărât la Obot.
44 Au pornit din Obot, şi au tăbărât la Iie-Abarim, la hotarul Moabului.
45 Au pornit din Iie-Abarim, şi au tăbărât la Dibon-Gad:
46 Au pornit din Dibon-Gad, şi au tăbărât la Almon-Diblataim.
47 Au pornit din Almon-Diblataim, şi au tăbărât la munţii Abarim, înaintea muntelui Nebo.
48 Au pornit dela munţii Abarim, şi au tăbărât în câmpia Moabului, lângă Iordan, în faţa Ierihonului.
49 Au tăbărât lângă Iordan, dela Bet-Ieşimot până la Abel-Sitim, în câmpia Moabului.
50 Domnul a vorbit lui Moise în câmpia Moabului, lângă Iordan în faţa Ierihonului. Şi a zis:
51 ,,Vorbeşte copiilor lui Israel, şi spune-le: ,Dupăce veţi trece Iordanul şi veţi intra în ţara Canaanului,
52 să izgoniţi dinaintea voastră pe toţi locuitorii ţării, să le dărâmaţi toţi idolii de piatră, să le nimiciţi toate icoanele turnate, şi să le nimiciţi toate înălţimile pentru jertfe.
53 Să luaţi ţara în stăpânire, şi să vă aşezaţi în ea; căci Eu v-am dat ţara aceasta, ca să fie moşia voastră.
54 Să împărţiţi ţara prin sorţi, după familiile voastre. Celor ce sânt în număr mai mare, să le daţi o parte mai mare, şi celor ce sânt în număr mai mic, să le daţi o parte mai mică. Fiecare să stăpânească ce-i va cădea la sorţi; s-o luaţi în stăpânire, după seminţiile părinţilor voştri.
55 Dar dacă nu veţi izgoni dinaintea voastră pe locuitorii ţării, aceia dintre ei pe cari îi veţi lăsa, vă vor fi ca nişte spini în ochi şi ca nişte ghimpi în coaste: vă vor fi vrăjmaşi în ţara în care veţi merge să vă aşezaţi.
56 Şi vă voi face şi vouă cum hotărâsem să le fac lor.``
{"verseMap":{"1":[{"id":40999,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moses","title_en":"Moses","content_ro":"<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>","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":"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...","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":68625,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moses","title_en":"Moses","content_ro":"<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>","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":"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...","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":96251,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moses","title_en":"Moses","content_ro":"<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>","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":"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...","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":123877,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moses","title_en":"Moses","content_ro":"<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>","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":"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...","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":27899,"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":29492,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pentateuch*","title_en":"Pentateuch*","content_ro":"<h3>PENTATEUCH*<\/h3>\n<p>Word formed by two Greek words, <span class=\"greek\" lang=\"el\">pente<\/span> (“five”) and <span class=\"greek\" lang=\"el\">teuchos<\/span> (“case”) and commonly used to refer to the first five books of the OT (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), which were encased together, as in one book. This portion of God’s Word was written by Moses (Ex 17:14; 24:4; 34:27; Nm 33:1-2; Dt 31:9, 22) and constitutes the foundation upon which all other Scripture rests. The Pentateuch begins with the creation of the universe and records God’s dealings with mankind in the Garden of Eden, his preparation of a seed-bearing line (the patriarchal stories), and the formation of the nation Israel. A substantial portion of the Pentateuch consists of laws governing the religious and civil life of the theocratic nation.<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Numbers, Book of; Torah.<\/p>","content_en":"<h3>PENTATEUCH*<\/h3>\n<p>Word formed by two Greek words, <span class=\"greek\" lang=\"el\">pente<\/span> (“five”) and <span class=\"greek\" lang=\"el\">teuchos<\/span> (“case”) and commonly used to refer to the first five books of the OT (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), which were encased together, as in one book. This portion of God’s Word was written by Moses (Ex 17:14; 24:4; 34:27; Nm 33:1-2; Dt 31:9, 22) and constitutes the foundation upon which all other Scripture rests. The Pentateuch begins with the creation of the universe and records God’s dealings with mankind in the Garden of Eden, his preparation of a seed-bearing line (the patriarchal stories), and the formation of the nation Israel. A substantial portion of the Pentateuch consists of laws governing the religious and civil life of the theocratic nation.<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Numbers, Book of; Torah.<\/p>","summary_ro":"PENTATEUCH* Word formed by two Greek words, pente (“five”) and teuchos (“case”) and commonly used to refer to the first five books of the OT (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), which were encased together, as in one book. This portion of God’s Word was written by Moses (Ex 17:14; 24:4; 34:27; Nm 33:1-2; Dt 31:9, 22) and constitutes the foundation upon which all other Scripture rests. The Pentateuch begins with the creation of the universe and records God’s dealings with mankin...","summary_en":"PENTATEUCH* Word formed by two Greek words, pente (“five”) and teuchos (“case”) and commonly used to refer to the first five books of the OT (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), which were encased together, as in one book. This portion of God’s Word was written by Moses (Ex 17:14; 24:4; 34:27; Nm 33:1-2; Dt 31:9, 22) and constitutes the foundation upon which all other Scripture rests. The Pentateuch begins with the creation of the universe and records God’s dealings with mankin...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44792,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:1","title_en":"Study Note: Numeri 33:1","content_ro":"<p><strong>33:1-56<\/strong> This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plains of Moab (33:49), Israel finally became the people who could invade the land of Canaan and claim the promises God made to Abraham. • This itinerary does not provide enough data to plot an accurate, specific route. Most of the places cannot be identified with certainty; many of the sites appear nowhere else in the Hebrew Bible, and there are not enough clues to pinpoint their locations precisely. Furthermore, this list is partial or selective, omitting some of the place-names mentioned earlier in the journey.<\/p>","content_en":"<p><strong>33:1-56<\/strong> This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plains of Moab (33:49), Israel finally became the people who could invade the land of Canaan and claim the promises God made to Abraham. • This itinerary does not provide enough data to plot an accurate, specific route. Most of the places cannot be identified with certainty; many of the sites appear nowhere else in the Hebrew Bible, and there are not enough clues to pinpoint their locations precisely. Furthermore, this list is partial or selective, omitting some of the place-names mentioned earlier in the journey.<\/p>","summary_ro":"33:1-56 This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plai...","summary_en":"33:1-56 This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plai...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44793,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:1","title_en":"Study Note: Numeri 33:1","content_ro":"<p><strong>33:1-2<\/strong> The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).<\/p>","content_en":"<p><strong>33:1-2<\/strong> The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).<\/p>","summary_ro":"33:1-2 The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).","summary_en":"33:1-2 The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72418,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:1","title_en":"Study Note: Numeri 33:1","content_ro":"<p><strong>33:1-56<\/strong> This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plains of Moab (33:49), Israel finally became the people who could invade the land of Canaan and claim the promises God made to Abraham. • This itinerary does not provide enough data to plot an accurate, specific route. Most of the places cannot be identified with certainty; many of the sites appear nowhere else in the Hebrew Bible, and there are not enough clues to pinpoint their locations precisely. Furthermore, this list is partial or selective, omitting some of the place-names mentioned earlier in the journey.<\/p>","content_en":"<p><strong>33:1-56<\/strong> This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plains of Moab (33:49), Israel finally became the people who could invade the land of Canaan and claim the promises God made to Abraham. • This itinerary does not provide enough data to plot an accurate, specific route. Most of the places cannot be identified with certainty; many of the sites appear nowhere else in the Hebrew Bible, and there are not enough clues to pinpoint their locations precisely. Furthermore, this list is partial or selective, omitting some of the place-names mentioned earlier in the journey.<\/p>","summary_ro":"33:1-56 This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plai...","summary_en":"33:1-56 This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plai...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72419,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:1","title_en":"Study Note: Numeri 33:1","content_ro":"<p><strong>33:1-2<\/strong> The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).<\/p>","content_en":"<p><strong>33:1-2<\/strong> The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).<\/p>","summary_ro":"33:1-2 The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).","summary_en":"33:1-2 The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100044,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:1","title_en":"Study Note: Numeri 33:1","content_ro":"<p><strong>33:1-56<\/strong> This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plains of Moab (33:49), Israel finally became the people who could invade the land of Canaan and claim the promises God made to Abraham. • This itinerary does not provide enough data to plot an accurate, specific route. Most of the places cannot be identified with certainty; many of the sites appear nowhere else in the Hebrew Bible, and there are not enough clues to pinpoint their locations precisely. Furthermore, this list is partial or selective, omitting some of the place-names mentioned earlier in the journey.<\/p>","content_en":"<p><strong>33:1-56<\/strong> This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plains of Moab (33:49), Israel finally became the people who could invade the land of Canaan and claim the promises God made to Abraham. • This itinerary does not provide enough data to plot an accurate, specific route. Most of the places cannot be identified with certainty; many of the sites appear nowhere else in the Hebrew Bible, and there are not enough clues to pinpoint their locations precisely. Furthermore, this list is partial or selective, omitting some of the place-names mentioned earlier in the journey.<\/p>","summary_ro":"33:1-56 This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plai...","summary_en":"33:1-56 This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plai...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100045,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:1","title_en":"Study Note: Numeri 33:1","content_ro":"<p><strong>33:1-2<\/strong> The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).<\/p>","content_en":"<p><strong>33:1-2<\/strong> The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).<\/p>","summary_ro":"33:1-2 The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).","summary_en":"33:1-2 The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127670,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:1","title_en":"Study Note: Numeri 33:1","content_ro":"<p><strong>33:1-56<\/strong> This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plains of Moab (33:49), Israel finally became the people who could invade the land of Canaan and claim the promises God made to Abraham. • This itinerary does not provide enough data to plot an accurate, specific route. Most of the places cannot be identified with certainty; many of the sites appear nowhere else in the Hebrew Bible, and there are not enough clues to pinpoint their locations precisely. Furthermore, this list is partial or selective, omitting some of the place-names mentioned earlier in the journey.<\/p>","content_en":"<p><strong>33:1-56<\/strong> This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plains of Moab (33:49), Israel finally became the people who could invade the land of Canaan and claim the promises God made to Abraham. • This itinerary does not provide enough data to plot an accurate, specific route. Most of the places cannot be identified with certainty; many of the sites appear nowhere else in the Hebrew Bible, and there are not enough clues to pinpoint their locations precisely. Furthermore, this list is partial or selective, omitting some of the place-names mentioned earlier in the journey.<\/p>","summary_ro":"33:1-56 This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plai...","summary_en":"33:1-56 This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plai...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127671,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:1","title_en":"Study Note: Numeri 33:1","content_ro":"<p><strong>33:1-2<\/strong> The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).<\/p>","content_en":"<p><strong>33:1-2<\/strong> The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).<\/p>","summary_ro":"33:1-2 The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).","summary_en":"33:1-2 The itinerary contains features that reflect detailed record keeping. This is the only place where Numbers says that Moses kept a record of Israel’s history (cp. Exod 24:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":13489,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Genesis","title_en":"Book of Genesis","content_ro":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","content_en":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","summary_ro":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","summary_en":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27751,"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}],"3":[{"id":32392,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rameses (Place)","title_en":"Rameses (Place)","content_ro":"<h3>RAMESES (P<span>lace<\/span>)<\/h3>\n<p>Place (also called Ra’amses or Ramses) mentioned with Pithom in Exodus 1:11 (<span>kjv<\/span> “Raamses”) as one of the locations where the Hebrews were engaged in a building program for the pharaoh. Here they were afflicted with heavy burdens by the pharaoh’s officers. In due course they escaped their oppression and set out for the Promised Land (Ex 12:37; Nm 33:3). The identification of this place and the period is important for establishing the date of the exodus from Egypt.<\/p>\n<p>The great Ramses II (c. 1290–1224 <span>BC<\/span>) built extensively in the east Delta region. The ambitious pharaoh determined to add a center of his creation, using as a nucleus the old family seat of Avaris, where his father had built a summer palace. On the north side of Avaris, he built a majestic palace that he named Pirameses. The location of its site is much debated, having been variously located at Pelusim (on the Mediterranean Sea) and at Tanis (or Zoan). This latter suggestion is now rejected since the stonework was reused material taken from elsewhere and not original. However, 19 miles (30.6 kilometers) south of Tanis, near the town of Qantir, considerable remains of a palace commenced by Seti I, with an adjacent glazing factory, dwellings of princes and high officials, and traces of a temple and public audience halls, are now recognized as the site of Ra’amses (Pirameses). The old Hyksos center was destroyed when these foreigners were expelled early in the 18th dynasty (c. 1552–1306 <span>BC<\/span>). The place was then abandoned but later rebuilt under the 19th dynasty. Ramses II lavishly adorned his father’s palace and established nearby a marshaling place for his chariots, a mustering place for his infantry, and a mooring place for his ships.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Pithom.<\/p>","content_en":"<h3>RAMESES (P<span>lace<\/span>)<\/h3>\n<p>Place (also called Ra’amses or Ramses) mentioned with Pithom in Exodus 1:11 (<span>kjv<\/span> “Raamses”) as one of the locations where the Hebrews were engaged in a building program for the pharaoh. Here they were afflicted with heavy burdens by the pharaoh’s officers. In due course they escaped their oppression and set out for the Promised Land (Ex 12:37; Nm 33:3). The identification of this place and the period is important for establishing the date of the exodus from Egypt.<\/p>\n<p>The great Ramses II (c. 1290–1224 <span>BC<\/span>) built extensively in the east Delta region. The ambitious pharaoh determined to add a center of his creation, using as a nucleus the old family seat of Avaris, where his father had built a summer palace. On the north side of Avaris, he built a majestic palace that he named Pirameses. The location of its site is much debated, having been variously located at Pelusim (on the Mediterranean Sea) and at Tanis (or Zoan). This latter suggestion is now rejected since the stonework was reused material taken from elsewhere and not original. However, 19 miles (30.6 kilometers) south of Tanis, near the town of Qantir, considerable remains of a palace commenced by Seti I, with an adjacent glazing factory, dwellings of princes and high officials, and traces of a temple and public audience halls, are now recognized as the site of Ra’amses (Pirameses). The old Hyksos center was destroyed when these foreigners were expelled early in the 18th dynasty (c. 1552–1306 <span>BC<\/span>). The place was then abandoned but later rebuilt under the 19th dynasty. Ramses II lavishly adorned his father’s palace and established nearby a marshaling place for his chariots, a mustering place for his infantry, and a mooring place for his ships.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Pithom.<\/p>","summary_ro":"RAMESES (Place) Place (also called Ra’amses or Ramses) mentioned with Pithom in Exodus 1:11 (kjv “Raamses”) as one of the locations where the Hebrews were engaged in a building program for the pharaoh. Here they were afflicted with heavy burdens by the pharaoh’s officers. In due course they escaped their oppression and set out for the Promised Land (Ex 12:37; Nm 33:3). The identification of this place and the period is important for establishing the date of the exodus from Egypt. The great Ra...","summary_en":"RAMESES (Place) Place (also called Ra’amses or Ramses) mentioned with Pithom in Exodus 1:11 (kjv “Raamses”) as one of the locations where the Hebrews were engaged in a building program for the pharaoh. Here they were afflicted with heavy burdens by the pharaoh’s officers. In due course they escaped their oppression and set out for the Promised Land (Ex 12:37; Nm 33:3). The identification of this place and the period is important for establishing the date of the exodus from Egypt. The great Ra...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44794,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:3","title_en":"Study Note: Numeri 33:3","content_ro":"<p><strong>33:3<\/strong> <em>left defiantly:<\/em> See Exod 14:8.<\/p>","content_en":"<p><strong>33:3<\/strong> <em>left defiantly:<\/em> See Exod 14:8.<\/p>","summary_ro":"33:3 left defiantly: See Exod 14:8.","summary_en":"33:3 left defiantly: See Exod 14:8.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72420,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:3","title_en":"Study Note: Numeri 33:3","content_ro":"<p><strong>33:3<\/strong> <em>left defiantly:<\/em> See Exod 14:8.<\/p>","content_en":"<p><strong>33:3<\/strong> <em>left defiantly:<\/em> See Exod 14:8.<\/p>","summary_ro":"33:3 left defiantly: See Exod 14:8.","summary_en":"33:3 left defiantly: See Exod 14:8.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100046,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:3","title_en":"Study Note: Numeri 33:3","content_ro":"<p><strong>33:3<\/strong> <em>left defiantly:<\/em> See Exod 14:8.<\/p>","content_en":"<p><strong>33:3<\/strong> <em>left defiantly:<\/em> See Exod 14:8.<\/p>","summary_ro":"33:3 left defiantly: See Exod 14:8.","summary_en":"33:3 left defiantly: See Exod 14:8.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127672,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:3","title_en":"Study Note: Numeri 33:3","content_ro":"<p><strong>33:3<\/strong> <em>left defiantly:<\/em> See Exod 14:8.<\/p>","content_en":"<p><strong>33:3<\/strong> <em>left defiantly:<\/em> See Exod 14:8.<\/p>","summary_ro":"33:3 left defiantly: See Exod 14:8.","summary_en":"33:3 left defiantly: See Exod 14:8.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":44795,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:4","title_en":"Study Note: Numeri 33:4","content_ro":"<p><strong>33:4<\/strong> <em>defeated the gods of Egypt:<\/em> See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.<\/p>","content_en":"<p><strong>33:4<\/strong> <em>defeated the gods of Egypt:<\/em> See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.<\/p>","summary_ro":"33:4 defeated the gods of Egypt: See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.","summary_en":"33:4 defeated the gods of Egypt: See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72421,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:4","title_en":"Study Note: Numeri 33:4","content_ro":"<p><strong>33:4<\/strong> <em>defeated the gods of Egypt:<\/em> See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.<\/p>","content_en":"<p><strong>33:4<\/strong> <em>defeated the gods of Egypt:<\/em> See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.<\/p>","summary_ro":"33:4 defeated the gods of Egypt: See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.","summary_en":"33:4 defeated the gods of Egypt: See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100047,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:4","title_en":"Study Note: Numeri 33:4","content_ro":"<p><strong>33:4<\/strong> <em>defeated the gods of Egypt:<\/em> See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.<\/p>","content_en":"<p><strong>33:4<\/strong> <em>defeated the gods of Egypt:<\/em> See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.<\/p>","summary_ro":"33:4 defeated the gods of Egypt: See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.","summary_en":"33:4 defeated the gods of Egypt: See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127673,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:4","title_en":"Study Note: Numeri 33:4","content_ro":"<p><strong>33:4<\/strong> <em>defeated the gods of Egypt:<\/em> See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.<\/p>","content_en":"<p><strong>33:4<\/strong> <em>defeated the gods of Egypt:<\/em> See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.<\/p>","summary_ro":"33:4 defeated the gods of Egypt: See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.","summary_en":"33:4 defeated the gods of Egypt: See Exod 6:6; 12:12. This historical review draws attention to those special events that forced Pharaoh to allow the Israelite exodus from Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":11494,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Exodus","title_en":"the Exodus","content_ro":"<h3>EXODUS, The<\/h3>\n<p>Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted God for future liberation.<\/p>\n<p>The historicity of the exodus from Egypt is, beyond question, one of the pivotal historical and religious points of the Jewish tradition. It is quite another matter, however, to assign a firm date to the event, partly because certain scriptural references can be interpreted in various ways, and partly because little archaeological evidence from Egypt exists that bears on the question. Since the Egyptians regularly ignored defects in their records and defaced inscriptions belonging to unpopular fellow countrymen, it is improbable that anything approaching an Egyptian literary record of the exodus will ever be obtained. Much of the information regarding the date of the exodus is therefore inferential in character, and that presents biblical historians with one of the most complex problems of chronology.<\/p>\n<p class=\"h2\" id=\"DateoftheExodus\">Date of the Exodus<\/p>\n<p>Determining the date of the exodus has long been a problem for biblical scholars. At the beginning of the 20th century many scholars, both liberal and conservative, placed the date toward the end of the 13th century <span>BC<\/span>. Not all of them agreed that the exodus was a single event, however. Some believed that the Hebrews entered Palestine twice at widely separated times. But such a view disregards the biblical account.<\/p>\n<p>According to Exodus 12:40, the length of time that Jacob’s descendants resided in the land of Egypt was 430 years. God had already predicted that interval of time to Abram (Gn 15:13). The Genesis prophecy, however, did not indicate when that occupation would begin.<\/p>\n<p>The Septuagint (the first Greek translation of the OT), in its version of Exodus 12:40, reduced the period of occupation in Egypt to 215 years. That may mean that two traditions of exodus history existed. A stay of four centuries may have been reckoned from the period when an Asiatic people known as the Hyksos invaded Egypt (c. 1720 <span>BC<\/span>) and governed it for about a century and a half. The period of 215 years preserved in the Septuagint may be the interval of time between the expulsion of the Hyksos and the exodus itself.<\/p>\n<p>More specific information from Israel’s early monarch, however, has a bearing on the time when the Hebrews escaped from Egypt. First Kings 6:1 indicates that Solomon constructed the temple in Jerusalem 480 years after the Israelites were led out of Egypt by Moses. Taking that figure at face value, and allowing a date of 961 <span>BC<\/span> for the reference to Solomon, the exodus would have occurred about 1441 <span>BC<\/span>. On the basis of such biblical data, some scholars argue for a 15th-century <span>BC<\/span> date for the exodus, connecting it with the reign of Pharaoh Amenhotep II (c. 1450–1425 <span>BC<\/span>) as the time of Israel’s oppression. Other scholars feel equally persuaded that the exodus occurred in the 13th century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"RouteoftheExodus\">Route of the Exodus<\/p>\n<p>The biblical data concerning the route of the exodus placed the beginning of the flight at Rameses (Ex 12:37). This place was identified with Tanis by early investigators, but more recent work suggests Qantir, about 17 miles (27.4 kilometers) southwest of Tanis, as the preferred site. It now seems certain that the monuments at Tanis apparently erected by Ramses have been misunderstood. None of those monuments seems to have originated at Tanis but were brought there by later kings who reused them. Thus the primary evidence for identifying Tanis with Ramses has proved to be misleading. Excavations at Qantir, on the other hand, have revealed indications of palaces, temples, and houses, all of which were local in origin. Such evidence suggests that Qantir, not Tanis, was the Rameses from which the exodus commenced. In addition, Rameses, unlike Tanis, was located beside a body of water (the “Waters of Re” mentioned in Egyptian sources), which again conforms to the biblical account.<\/p>\n\n<p>From Rameses the Israelites moved to Succoth (Nm 33:5), generally identified with Tell el-Maskhuta, a fortification in the eastern area of the Wadi Tumeilat, west of the Bitter Lakes. From Succoth they journeyed to Etham (Ex 13:20), which was on the frontier of the wilderness of Shur. The Hebrews were then instructed to return northwestward so that the stage might be set for the events of the exodus proper. Accordingly, they encamped between Migdol and the “sea,” close to two sites called Pi-hahiroth and Baal-zephon. Pi-hahiroth may have been a lake, the “Hi-waters,” mentioned in Egyptian documents. Baal-zephon has been identified with the later Tahpanhes (Tell Defenneh) near Qantara. Both identifications lack certainty, but these places were probably located in the northeast part of the Nile River delta area near Lake Menzaleh. The “sea” was a lake of papyrus reeds, described in Exodus 15:22 as the “reed sea,” the English equivalent of an Egyptian phrase meaning “papyrus marshes.” In most English translations from the time of the <span>kjv<\/span> onward, the Hebrew for “reed sea” was rendered as “Red Sea.”<\/p>\n<p>Sources from the 13th century <span>BC<\/span> mention the existence of a large papyrus marsh in the area of Rameses that could be the one referred to in Scripture. Other suggestions equate the “reed sea” with the southeast extension of Lake Menzaleh, or with some body of water just to the south, perhaps Lake Ballah, all of which are reasonably close to each other. The topography can never be determined with complete accuracy, since the construction of the Suez Canal drained a series of lakes and swamps, of which the “reed sea” was possibly one.<\/p>\n<p>At the camp at Migdol, the Hebrews were overtaken by the pursuing Egyptians and appeared to be trapped hopelessly. Then the Lord worked one of the greatest miracles of history. He first prevented the Egyptians from encountering the Hebrews that night by means of a pillar of cloud (Ex 14:19-20). Moses raised his rod over the reed sea, and a strong east wind blew on the water all night. By morning a strip of the sea bottom had been exposed and dried out, enabling the Israelites to flee across it. When the Egyptians pursued their former slaves, Moses again raised his rod, the wind ceased, and the waters returned to normal levels, trapping the Egyptian chariots and soldiers and causing heavy losses. A victory song (Ex 15:1-21), typical of ancient Near Eastern customs in warfare, was the liberated captives’ immediate response to God.<\/p>\n<p>The parting of the waters is a phenomenon that has been observed periodically in various parts of the world. It always occurs in the same manner and involves a strong wind displacing a body of water. Shallow lakes, rivers, or marshes are parted readily under such conditions. The scriptural reference to the east wind indicates that God miraculously employed that natural phenomenon to rescue his people.<\/p>\n<p>Having escaped successfully from the Egyptians, the Hebrews journeyed to the wilderness of Shur, three traveling days away from the bitter waters of Marah (Ex 15:22-25). In Numbers 33:8 the wilderness of Shur is identified with Etham, which the Israelites had already left. Thus it appears that they had moved north from Migdol, after which they moved south again to the wilderness in the area of Etham. The Israelites were not able to go into the Sinai Peninsula along the normal routes, which were guarded by Egyptian fortresses. In addition, they had been instructed not to travel along the northward road going to the “way of the land of the Philistines” (Ex 13:17) into Canaan. Consequently, the best means of satisfying both conditions was to move southeastward to Sinai as unobtrusively as possible, taking care to avoid the access routes to Serabit el-Khadem in the central peninsula region, where the Egyptians mined turquoise and copper. The narratives of Numbers 33:9-15 show that the Israelite camps were located in an area south of the “reed sea,” proving that the refugees had not taken the northerly, or “Philistine,” route.<\/p>\n<p class=\"h2\" id=\"TheExodusThemeinScripture\">The Exodus Theme in Scripture<\/p>\n<h5>Old Testament<\/h5>\n<p>The motif of deliverance from captivity in Egypt became etched indelibly upon the Hebrew mind, particularly since it was reinforced each year by the celebration of the Passover meal (Ex 12:12-14). At each celebration thereafter the Hebrews were made aware that they had once been captives, but by the provision and power of God they were now free people—an elect nation and holy priesthood (Dt 26:19).<\/p>\n<p>In later periods psalms were written recounting Israel’s history in the light of the great liberating event of the exodus (Pss 105; 106; 114; 136). Those compositions resound with triumph and thanksgiving. Hebrew accounts of the bondage in Egypt depict the rigorous life, the oppression, and the hard labor. It is now known that there were a number of foreign groups in Egypt at the time, and that the corporal punishment suffered by the Hebrews was a normal feature of everyday Egyptian life. In short, there was no discrimination against the Hebrews as a group; instead, they enjoyed the dubious distinction of being treated like ordinary Egyptian workers. Ever after, when they were oppressed, the Hebrews could look back to the great miracle of the exodus and believe that what God had done once he could do again. That was of great consolation to the faithful exiles weeping by the waters of Babylon (Ps 137:1) as they looked forward to another exodus when God would lead them in triumph from a destroyed Babylon (v 8) back to Palestine.<\/p>\n<h5>New Testament<\/h5>\n<p>God’s mighty work at the time of the exodus was recalled on a few occasions by NT writers, even though Christ had been sacrificed as “our Passover lamb” (1 Cor 5:7, <span>niv<\/span>) by that time. In his speech before the Jerusalem Council, Stephen gave a traditional recital of OT history, mentioning the event of the Red Sea (Acts 7:36) as part of a demonstration of God’s power to change human affairs. The apostle Paul used the experience of the exodus to remind his hearers that many who were delivered from oppression at that time never reached the Promised Land (1 Cor 10:1-5). Instead of committing themselves wholly to God in trust and obedience, the Israelites fell victim to temptations of various kinds in the wilderness. Thus, Paul stressed that since it is possible for Christians to become castaways (9:27), they should cling to Christ the Rock and take their spiritual responsibilities seriously. In Hebrews 11:27-29 another historical recital lists the heroes of faith, mentioning especially Moses and his role at the exodus.<\/p>\n<p><em>See also<\/em> Exodus, Book of.<\/p>","content_en":"<h3>EXODUS, The<\/h3>\n<p>Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted God for future liberation.<\/p>\n<p>The historicity of the exodus from Egypt is, beyond question, one of the pivotal historical and religious points of the Jewish tradition. It is quite another matter, however, to assign a firm date to the event, partly because certain scriptural references can be interpreted in various ways, and partly because little archaeological evidence from Egypt exists that bears on the question. Since the Egyptians regularly ignored defects in their records and defaced inscriptions belonging to unpopular fellow countrymen, it is improbable that anything approaching an Egyptian literary record of the exodus will ever be obtained. Much of the information regarding the date of the exodus is therefore inferential in character, and that presents biblical historians with one of the most complex problems of chronology.<\/p>\n<p class=\"h2\" id=\"DateoftheExodus\">Date of the Exodus<\/p>\n<p>Determining the date of the exodus has long been a problem for biblical scholars. At the beginning of the 20th century many scholars, both liberal and conservative, placed the date toward the end of the 13th century <span>BC<\/span>. Not all of them agreed that the exodus was a single event, however. Some believed that the Hebrews entered Palestine twice at widely separated times. But such a view disregards the biblical account.<\/p>\n<p>According to Exodus 12:40, the length of time that Jacob’s descendants resided in the land of Egypt was 430 years. God had already predicted that interval of time to Abram (Gn 15:13). The Genesis prophecy, however, did not indicate when that occupation would begin.<\/p>\n<p>The Septuagint (the first Greek translation of the OT), in its version of Exodus 12:40, reduced the period of occupation in Egypt to 215 years. That may mean that two traditions of exodus history existed. A stay of four centuries may have been reckoned from the period when an Asiatic people known as the Hyksos invaded Egypt (c. 1720 <span>BC<\/span>) and governed it for about a century and a half. The period of 215 years preserved in the Septuagint may be the interval of time between the expulsion of the Hyksos and the exodus itself.<\/p>\n<p>More specific information from Israel’s early monarch, however, has a bearing on the time when the Hebrews escaped from Egypt. First Kings 6:1 indicates that Solomon constructed the temple in Jerusalem 480 years after the Israelites were led out of Egypt by Moses. Taking that figure at face value, and allowing a date of 961 <span>BC<\/span> for the reference to Solomon, the exodus would have occurred about 1441 <span>BC<\/span>. On the basis of such biblical data, some scholars argue for a 15th-century <span>BC<\/span> date for the exodus, connecting it with the reign of Pharaoh Amenhotep II (c. 1450–1425 <span>BC<\/span>) as the time of Israel’s oppression. Other scholars feel equally persuaded that the exodus occurred in the 13th century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"RouteoftheExodus\">Route of the Exodus<\/p>\n<p>The biblical data concerning the route of the exodus placed the beginning of the flight at Rameses (Ex 12:37). This place was identified with Tanis by early investigators, but more recent work suggests Qantir, about 17 miles (27.4 kilometers) southwest of Tanis, as the preferred site. It now seems certain that the monuments at Tanis apparently erected by Ramses have been misunderstood. None of those monuments seems to have originated at Tanis but were brought there by later kings who reused them. Thus the primary evidence for identifying Tanis with Ramses has proved to be misleading. Excavations at Qantir, on the other hand, have revealed indications of palaces, temples, and houses, all of which were local in origin. Such evidence suggests that Qantir, not Tanis, was the Rameses from which the exodus commenced. In addition, Rameses, unlike Tanis, was located beside a body of water (the “Waters of Re” mentioned in Egyptian sources), which again conforms to the biblical account.<\/p>\n\n<p>From Rameses the Israelites moved to Succoth (Nm 33:5), generally identified with Tell el-Maskhuta, a fortification in the eastern area of the Wadi Tumeilat, west of the Bitter Lakes. From Succoth they journeyed to Etham (Ex 13:20), which was on the frontier of the wilderness of Shur. The Hebrews were then instructed to return northwestward so that the stage might be set for the events of the exodus proper. Accordingly, they encamped between Migdol and the “sea,” close to two sites called Pi-hahiroth and Baal-zephon. Pi-hahiroth may have been a lake, the “Hi-waters,” mentioned in Egyptian documents. Baal-zephon has been identified with the later Tahpanhes (Tell Defenneh) near Qantara. Both identifications lack certainty, but these places were probably located in the northeast part of the Nile River delta area near Lake Menzaleh. The “sea” was a lake of papyrus reeds, described in Exodus 15:22 as the “reed sea,” the English equivalent of an Egyptian phrase meaning “papyrus marshes.” In most English translations from the time of the <span>kjv<\/span> onward, the Hebrew for “reed sea” was rendered as “Red Sea.”<\/p>\n<p>Sources from the 13th century <span>BC<\/span> mention the existence of a large papyrus marsh in the area of Rameses that could be the one referred to in Scripture. Other suggestions equate the “reed sea” with the southeast extension of Lake Menzaleh, or with some body of water just to the south, perhaps Lake Ballah, all of which are reasonably close to each other. The topography can never be determined with complete accuracy, since the construction of the Suez Canal drained a series of lakes and swamps, of which the “reed sea” was possibly one.<\/p>\n<p>At the camp at Migdol, the Hebrews were overtaken by the pursuing Egyptians and appeared to be trapped hopelessly. Then the Lord worked one of the greatest miracles of history. He first prevented the Egyptians from encountering the Hebrews that night by means of a pillar of cloud (Ex 14:19-20). Moses raised his rod over the reed sea, and a strong east wind blew on the water all night. By morning a strip of the sea bottom had been exposed and dried out, enabling the Israelites to flee across it. When the Egyptians pursued their former slaves, Moses again raised his rod, the wind ceased, and the waters returned to normal levels, trapping the Egyptian chariots and soldiers and causing heavy losses. A victory song (Ex 15:1-21), typical of ancient Near Eastern customs in warfare, was the liberated captives’ immediate response to God.<\/p>\n<p>The parting of the waters is a phenomenon that has been observed periodically in various parts of the world. It always occurs in the same manner and involves a strong wind displacing a body of water. Shallow lakes, rivers, or marshes are parted readily under such conditions. The scriptural reference to the east wind indicates that God miraculously employed that natural phenomenon to rescue his people.<\/p>\n<p>Having escaped successfully from the Egyptians, the Hebrews journeyed to the wilderness of Shur, three traveling days away from the bitter waters of Marah (Ex 15:22-25). In Numbers 33:8 the wilderness of Shur is identified with Etham, which the Israelites had already left. Thus it appears that they had moved north from Migdol, after which they moved south again to the wilderness in the area of Etham. The Israelites were not able to go into the Sinai Peninsula along the normal routes, which were guarded by Egyptian fortresses. In addition, they had been instructed not to travel along the northward road going to the “way of the land of the Philistines” (Ex 13:17) into Canaan. Consequently, the best means of satisfying both conditions was to move southeastward to Sinai as unobtrusively as possible, taking care to avoid the access routes to Serabit el-Khadem in the central peninsula region, where the Egyptians mined turquoise and copper. The narratives of Numbers 33:9-15 show that the Israelite camps were located in an area south of the “reed sea,” proving that the refugees had not taken the northerly, or “Philistine,” route.<\/p>\n<p class=\"h2\" id=\"TheExodusThemeinScripture\">The Exodus Theme in Scripture<\/p>\n<h5>Old Testament<\/h5>\n<p>The motif of deliverance from captivity in Egypt became etched indelibly upon the Hebrew mind, particularly since it was reinforced each year by the celebration of the Passover meal (Ex 12:12-14). At each celebration thereafter the Hebrews were made aware that they had once been captives, but by the provision and power of God they were now free people—an elect nation and holy priesthood (Dt 26:19).<\/p>\n<p>In later periods psalms were written recounting Israel’s history in the light of the great liberating event of the exodus (Pss 105; 106; 114; 136). Those compositions resound with triumph and thanksgiving. Hebrew accounts of the bondage in Egypt depict the rigorous life, the oppression, and the hard labor. It is now known that there were a number of foreign groups in Egypt at the time, and that the corporal punishment suffered by the Hebrews was a normal feature of everyday Egyptian life. In short, there was no discrimination against the Hebrews as a group; instead, they enjoyed the dubious distinction of being treated like ordinary Egyptian workers. Ever after, when they were oppressed, the Hebrews could look back to the great miracle of the exodus and believe that what God had done once he could do again. That was of great consolation to the faithful exiles weeping by the waters of Babylon (Ps 137:1) as they looked forward to another exodus when God would lead them in triumph from a destroyed Babylon (v 8) back to Palestine.<\/p>\n<h5>New Testament<\/h5>\n<p>God’s mighty work at the time of the exodus was recalled on a few occasions by NT writers, even though Christ had been sacrificed as “our Passover lamb” (1 Cor 5:7, <span>niv<\/span>) by that time. In his speech before the Jerusalem Council, Stephen gave a traditional recital of OT history, mentioning the event of the Red Sea (Acts 7:36) as part of a demonstration of God’s power to change human affairs. The apostle Paul used the experience of the exodus to remind his hearers that many who were delivered from oppression at that time never reached the Promised Land (1 Cor 10:1-5). Instead of committing themselves wholly to God in trust and obedience, the Israelites fell victim to temptations of various kinds in the wilderness. Thus, Paul stressed that since it is possible for Christians to become castaways (9:27), they should cling to Christ the Rock and take their spiritual responsibilities seriously. In Hebrews 11:27-29 another historical recital lists the heroes of faith, mentioning especially Moses and his role at the exodus.<\/p>\n<p><em>See also<\/em> Exodus, Book of.<\/p>","summary_ro":"EXODUS, The Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted G...","summary_en":"EXODUS, The Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted G...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36409,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Succoth","title_en":"Succoth","content_ro":"<h3>SUCCOTH<\/h3>\n<li>1. Town in the Jordan Valley listed along with other towns as belonging to the tribe of Gad (Jos 13:27). It is located in the fertile valley called Ghaur Abu ‘Udeidah, known in the Bible as the valley of Succoth (Pss 60:6; 108:7); it comprises the central portion of the Jordan Valley on the eastern side, between the Wadi Rejeb and the Jabbok River.<\/li>\n<p>The place is mentioned for the first time in the account of Jacob’s meeting with Esau, which occurred just south of Penuel. Jacob went from the meeting to Succoth and built some shelters for his cattle, which is given as the explanation for the name of the settlement (Gn 33:17)—Succoth means “shelters.”<\/p>\n<p>Later, the men of Succoth refused to give food to Gideon and his men when they were pursuing the Midianites (Jgs 8:5-9). Upon his return, Gideon made a point of punishing the elders of Succoth (vv 13-17). The form of social organization reflected in this passage has suggested that the population was not Israelite at the time of Gideon’s visitation.<\/p>\n<p>Finally, Succoth is mentioned with regard to Solomon’s building projects. The metal casting for the important fixtures and implements of the temple was performed in the area between Succoth and Zarethan (1 Kgs 7:46; 2 Chr 4:17). It is possible that Succoth of the monarchical period was destroyed by Shishak of Egypt.<\/p>\n<p>It has been proposed that the place-name occurs in two other passages: as the staging area for David’s forces in the battle with Ammon, when the ark and the army were “living in shelters (<span class=\"hebrew\" lang=\"he\">sukkoth<\/span>)” (2 Sm 11:11), and as the staging area for Ben-hadad’s troops in his war against Samaria (1 Kgs 20:12, 16).<\/p>\n<li>2. Town in Egypt mentioned as the first station of the Israelites in their exodus from Egypt (Ex 12:37; 13:20; Nm 33:5-6); it appears between Rameses and Etham.<\/li>\n<p>Egyptian sources, texts of the Anastasi collection, refer to a place that is most likely the same as biblical Succoth. An Edomite tribe is recorded as bringing their herds in from the desert to pasture them in the Delta, passing by the strong point at <em>Tkw<\/em> [Old Egyptian for Succoth] (Papyrus Anastasi VI, 54). The military garrison there was commanded by a “commander” of (archer) troops, and the fort was named after Pharaoh Mernephta (Papyrus Anastasi, VI, 55).<\/p>\n<p>Scholarly opinion usually places Succoth at Tell el-Maskhuta, a site near the mouth of the Wadi Tumeilat. <em>See<\/em> map.<\/p>","content_en":"<h3>SUCCOTH<\/h3>\n<li>1. Town in the Jordan Valley listed along with other towns as belonging to the tribe of Gad (Jos 13:27). It is located in the fertile valley called Ghaur Abu ‘Udeidah, known in the Bible as the valley of Succoth (Pss 60:6; 108:7); it comprises the central portion of the Jordan Valley on the eastern side, between the Wadi Rejeb and the Jabbok River.<\/li>\n<p>The place is mentioned for the first time in the account of Jacob’s meeting with Esau, which occurred just south of Penuel. Jacob went from the meeting to Succoth and built some shelters for his cattle, which is given as the explanation for the name of the settlement (Gn 33:17)—Succoth means “shelters.”<\/p>\n<p>Later, the men of Succoth refused to give food to Gideon and his men when they were pursuing the Midianites (Jgs 8:5-9). Upon his return, Gideon made a point of punishing the elders of Succoth (vv 13-17). The form of social organization reflected in this passage has suggested that the population was not Israelite at the time of Gideon’s visitation.<\/p>\n<p>Finally, Succoth is mentioned with regard to Solomon’s building projects. The metal casting for the important fixtures and implements of the temple was performed in the area between Succoth and Zarethan (1 Kgs 7:46; 2 Chr 4:17). It is possible that Succoth of the monarchical period was destroyed by Shishak of Egypt.<\/p>\n<p>It has been proposed that the place-name occurs in two other passages: as the staging area for David’s forces in the battle with Ammon, when the ark and the army were “living in shelters (<span class=\"hebrew\" lang=\"he\">sukkoth<\/span>)” (2 Sm 11:11), and as the staging area for Ben-hadad’s troops in his war against Samaria (1 Kgs 20:12, 16).<\/p>\n<li>2. Town in Egypt mentioned as the first station of the Israelites in their exodus from Egypt (Ex 12:37; 13:20; Nm 33:5-6); it appears between Rameses and Etham.<\/li>\n<p>Egyptian sources, texts of the Anastasi collection, refer to a place that is most likely the same as biblical Succoth. An Edomite tribe is recorded as bringing their herds in from the desert to pasture them in the Delta, passing by the strong point at <em>Tkw<\/em> [Old Egyptian for Succoth] (Papyrus Anastasi VI, 54). The military garrison there was commanded by a “commander” of (archer) troops, and the fort was named after Pharaoh Mernephta (Papyrus Anastasi, VI, 55).<\/p>\n<p>Scholarly opinion usually places Succoth at Tell el-Maskhuta, a site near the mouth of the Wadi Tumeilat. <em>See<\/em> map.<\/p>","summary_ro":"SUCCOTH 1. Town in the Jordan Valley listed along with other towns as belonging to the tribe of Gad (Jos 13:27). It is located in the fertile valley called Ghaur Abu ‘Udeidah, known in the Bible as the valley of Succoth (Pss 60:6; 108:7); it comprises the central portion of the Jordan Valley on the eastern side, between the Wadi Rejeb and the Jabbok River. The place is mentioned for the first time in the account of Jacob’s meeting with Esau, which occurred just south of Penuel. Jacob went fro...","summary_en":"SUCCOTH 1. Town in the Jordan Valley listed along with other towns as belonging to the tribe of Gad (Jos 13:27). It is located in the fertile valley called Ghaur Abu ‘Udeidah, known in the Bible as the valley of Succoth (Pss 60:6; 108:7); it comprises the central portion of the Jordan Valley on the eastern side, between the Wadi Rejeb and the Jabbok River. The place is mentioned for the first time in the account of Jacob’s meeting with Esau, which occurred just south of Penuel. Jacob went fro...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44796,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:5","title_en":"Study Note: Numeri 33:5","content_ro":"<p><strong>33:5-15<\/strong> For Israel’s wilderness itinerary between <em>Rameses<\/em> and the desert of <em>Sinai<\/em><em>,<\/em> see Exod 13:17–19:1.<\/p>","content_en":"<p><strong>33:5-15<\/strong> For Israel’s wilderness itinerary between <em>Rameses<\/em> and the desert of <em>Sinai<\/em><em>,<\/em> see Exod 13:17–19:1.<\/p>","summary_ro":"33:5-15 For Israel’s wilderness itinerary between Rameses and the desert of Sinai, see Exod 13:17–19:1.","summary_en":"33:5-15 For Israel’s wilderness itinerary between Rameses and the desert of Sinai, see Exod 13:17–19:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72422,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:5","title_en":"Study Note: Numeri 33:5","content_ro":"<p><strong>33:5-15<\/strong> For Israel’s wilderness itinerary between <em>Rameses<\/em> and the desert of <em>Sinai<\/em><em>,<\/em> see Exod 13:17–19:1.<\/p>","content_en":"<p><strong>33:5-15<\/strong> For Israel’s wilderness itinerary between <em>Rameses<\/em> and the desert of <em>Sinai<\/em><em>,<\/em> see Exod 13:17–19:1.<\/p>","summary_ro":"33:5-15 For Israel’s wilderness itinerary between Rameses and the desert of Sinai, see Exod 13:17–19:1.","summary_en":"33:5-15 For Israel’s wilderness itinerary between Rameses and the desert of Sinai, see Exod 13:17–19:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100048,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:5","title_en":"Study Note: Numeri 33:5","content_ro":"<p><strong>33:5-15<\/strong> For Israel’s wilderness itinerary between <em>Rameses<\/em> and the desert of <em>Sinai<\/em><em>,<\/em> see Exod 13:17–19:1.<\/p>","content_en":"<p><strong>33:5-15<\/strong> For Israel’s wilderness itinerary between <em>Rameses<\/em> and the desert of <em>Sinai<\/em><em>,<\/em> see Exod 13:17–19:1.<\/p>","summary_ro":"33:5-15 For Israel’s wilderness itinerary between Rameses and the desert of Sinai, see Exod 13:17–19:1.","summary_en":"33:5-15 For Israel’s wilderness itinerary between Rameses and the desert of Sinai, see Exod 13:17–19:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127674,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:5","title_en":"Study Note: Numeri 33:5","content_ro":"<p><strong>33:5-15<\/strong> For Israel’s wilderness itinerary between <em>Rameses<\/em> and the desert of <em>Sinai<\/em><em>,<\/em> see Exod 13:17–19:1.<\/p>","content_en":"<p><strong>33:5-15<\/strong> For Israel’s wilderness itinerary between <em>Rameses<\/em> and the desert of <em>Sinai<\/em><em>,<\/em> see Exod 13:17–19:1.<\/p>","summary_ro":"33:5-15 For Israel’s wilderness itinerary between Rameses and the desert of Sinai, see Exod 13:17–19:1.","summary_en":"33:5-15 For Israel’s wilderness itinerary between Rameses and the desert of Sinai, see Exod 13:17–19:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":11233,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Etham","title_en":"Etham","content_ro":"<h3>ETHAM<\/h3>\n<p>First encampment of the Hebrews after leaving Succoth (Ex 13:20), perhaps located on the border of the wilderness of Shur (Ex 15:22; Nm 33:6-8). The suggestion that it was an Egyptian fortress is improbable.<\/p>","content_en":"<h3>ETHAM<\/h3>\n<p>First encampment of the Hebrews after leaving Succoth (Ex 13:20), perhaps located on the border of the wilderness of Shur (Ex 15:22; Nm 33:6-8). The suggestion that it was an Egyptian fortress is improbable.<\/p>","summary_ro":"ETHAM First encampment of the Hebrews after leaving Succoth (Ex 13:20), perhaps located on the border of the wilderness of Shur (Ex 15:22; Nm 33:6-8). The suggestion that it was an Egyptian fortress is improbable.","summary_en":"ETHAM First encampment of the Hebrews after leaving Succoth (Ex 13:20), perhaps located on the border of the wilderness of Shur (Ex 15:22; Nm 33:6-8). The suggestion that it was an Egyptian fortress is improbable.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30383,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pi-Hahiroth","title_en":"Pi-Hahiroth","content_ro":"<h3>PI-HAHIROTH<\/h3>\n<p>Stopping place of the Israelites on their journey from Egypt to the Promised Land (Ex 14:2). It was here that the pursuing Egyptians overtook them (v 9), which led to the deliverance at the Red Sea. Israel never forgot how the Lord had saved them. The precise location of Pi-hahiroth is uncertain, as with Baal-zephon and Migdol, also mentioned as being in the same vicinity. After the Israelites had departed from Egypt, they camped first at Succoth in Goshen and then at Etham (Nm 33:6). After Pi-hahiroth, they journeyed three days to Marah and Elim, thought to be on the east shore of the Gulf of Suez, en route to Sinai. It seems that Pi-hahiroth was on the northeast border of Egypt, possibly on the west shore of the Bitter Lakes. Israel did not travel by the expected route of the Way of the Philistines, but southeast by the desert route (cf. 13:17-18), eventually linking up with the old Egyptian road to the copper and turquoise mines of Sinai.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>PI-HAHIROTH<\/h3>\n<p>Stopping place of the Israelites on their journey from Egypt to the Promised Land (Ex 14:2). It was here that the pursuing Egyptians overtook them (v 9), which led to the deliverance at the Red Sea. Israel never forgot how the Lord had saved them. The precise location of Pi-hahiroth is uncertain, as with Baal-zephon and Migdol, also mentioned as being in the same vicinity. After the Israelites had departed from Egypt, they camped first at Succoth in Goshen and then at Etham (Nm 33:6). After Pi-hahiroth, they journeyed three days to Marah and Elim, thought to be on the east shore of the Gulf of Suez, en route to Sinai. It seems that Pi-hahiroth was on the northeast border of Egypt, possibly on the west shore of the Bitter Lakes. Israel did not travel by the expected route of the Way of the Philistines, but southeast by the desert route (cf. 13:17-18), eventually linking up with the old Egyptian road to the copper and turquoise mines of Sinai.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","summary_ro":"PI-HAHIROTH Stopping place of the Israelites on their journey from Egypt to the Promised Land (Ex 14:2). It was here that the pursuing Egyptians overtook them (v 9), which led to the deliverance at the Red Sea. Israel never forgot how the Lord had saved them. The precise location of Pi-hahiroth is uncertain, as with Baal-zephon and Migdol, also mentioned as being in the same vicinity. After the Israelites had departed from Egypt, they camped first at Succoth in Goshen and then at Etham (Nm 33...","summary_en":"PI-HAHIROTH Stopping place of the Israelites on their journey from Egypt to the Promised Land (Ex 14:2). It was here that the pursuing Egyptians overtook them (v 9), which led to the deliverance at the Red Sea. Israel never forgot how the Lord had saved them. The precise location of Pi-hahiroth is uncertain, as with Baal-zephon and Migdol, also mentioned as being in the same vicinity. After the Israelites had departed from Egypt, they camped first at Succoth in Goshen and then at Etham (Nm 33...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44797,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:6","title_en":"Study Note: Numeri 33:6","content_ro":"<p><strong>33:6<\/strong> <em>Etham:<\/em> See Exod 13:20.<\/p>","content_en":"<p><strong>33:6<\/strong> <em>Etham:<\/em> See Exod 13:20.<\/p>","summary_ro":"33:6 Etham: See Exod 13:20.","summary_en":"33:6 Etham: See Exod 13:20.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72423,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:6","title_en":"Study Note: Numeri 33:6","content_ro":"<p><strong>33:6<\/strong> <em>Etham:<\/em> See Exod 13:20.<\/p>","content_en":"<p><strong>33:6<\/strong> <em>Etham:<\/em> See Exod 13:20.<\/p>","summary_ro":"33:6 Etham: See Exod 13:20.","summary_en":"33:6 Etham: See Exod 13:20.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100049,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:6","title_en":"Study Note: Numeri 33:6","content_ro":"<p><strong>33:6<\/strong> <em>Etham:<\/em> See Exod 13:20.<\/p>","content_en":"<p><strong>33:6<\/strong> <em>Etham:<\/em> See Exod 13:20.<\/p>","summary_ro":"33:6 Etham: See Exod 13:20.","summary_en":"33:6 Etham: See Exod 13:20.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127675,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:6","title_en":"Study Note: Numeri 33:6","content_ro":"<p><strong>33:6<\/strong> <em>Etham:<\/em> See Exod 13:20.<\/p>","content_en":"<p><strong>33:6<\/strong> <em>Etham:<\/em> See Exod 13:20.<\/p>","summary_ro":"33:6 Etham: See Exod 13:20.","summary_en":"33:6 Etham: See Exod 13:20.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":3417,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baal-Zephon","title_en":"Baal-Zephon","content_ro":"<h3>BAAL-ZEPHON<\/h3>\n<p>Area opposite the Israelites’ encampment just before they crossed the Red Sea (Ex 14:2, 9; Nm 33:7). The exact location of Baal-zephon is unknown but probably was in northeast Egypt. The name means “lord of the north,” and a shrine to a Semitic deity was presumably located there. The god Baal-zephon is mentioned in Ugaritic, Egyptian, and Phoenician writings as a sea and storm god.<\/p>","content_en":"<h3>BAAL-ZEPHON<\/h3>\n<p>Area opposite the Israelites’ encampment just before they crossed the Red Sea (Ex 14:2, 9; Nm 33:7). The exact location of Baal-zephon is unknown but probably was in northeast Egypt. The name means “lord of the north,” and a shrine to a Semitic deity was presumably located there. The god Baal-zephon is mentioned in Ugaritic, Egyptian, and Phoenician writings as a sea and storm god.<\/p>","summary_ro":"BAAL-ZEPHON Area opposite the Israelites’ encampment just before they crossed the Red Sea (Ex 14:2, 9; Nm 33:7). The exact location of Baal-zephon is unknown but probably was in northeast Egypt. The name means “lord of the north,” and a shrine to a Semitic deity was presumably located there. The god Baal-zephon is mentioned in Ugaritic, Egyptian, and Phoenician writings as a sea and storm god.","summary_en":"BAAL-ZEPHON Area opposite the Israelites’ encampment just before they crossed the Red Sea (Ex 14:2, 9; Nm 33:7). The exact location of Baal-zephon is unknown but probably was in northeast Egypt. The name means “lord of the north,” and a shrine to a Semitic deity was presumably located there. The god Baal-zephon is mentioned in Ugaritic, Egyptian, and Phoenician writings as a sea and storm god.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25704,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Migdol","title_en":"Migdol","content_ro":"<h3>MIGDOL<\/h3>\n<p>Town in the eastern delta of Lower Egypt. In the narrative of the exodus it appears between the place called Pi-hahiroth and Baal-zephon (Ex 14:2; Nm 33:7). Some scholars who think the exodus route must have taken the Israelites south into the Sinai Mountains think these three sites were somewhere near Suez. Others who think the Serbonitic Lake is the Reed Sea accept the identification of this Migdol with that mentioned by Jeremiah as the dwelling place of exiled Jews in the sixth century <span>BC<\/span> (Jer 44:1; 46:14). That place must be identical with the Migdol that represents the north (eastern) extremity of Egypt in juxtaposition to Syene in the far south (Ez 29:10; 30:6). Not all scholars agree on whether Migdol is a single location or two separate locations. Nonbiblical sources refer to Migdol—for example, Papyrus Anastasi 5.19, where it appears in association with Succoth in a message about runaway slaves. It also appears on the wall relief of Seti I as a fortress between Sillo (Sele) and the other northern Sinai forts. The Antonine Itinerary places Magdolo between Pelusium and Sele, which would make the equation with Tell el-Heir, 12 miles (19.3 kilometers) north, most likely.<\/p>","content_en":"<h3>MIGDOL<\/h3>\n<p>Town in the eastern delta of Lower Egypt. In the narrative of the exodus it appears between the place called Pi-hahiroth and Baal-zephon (Ex 14:2; Nm 33:7). Some scholars who think the exodus route must have taken the Israelites south into the Sinai Mountains think these three sites were somewhere near Suez. Others who think the Serbonitic Lake is the Reed Sea accept the identification of this Migdol with that mentioned by Jeremiah as the dwelling place of exiled Jews in the sixth century <span>BC<\/span> (Jer 44:1; 46:14). That place must be identical with the Migdol that represents the north (eastern) extremity of Egypt in juxtaposition to Syene in the far south (Ez 29:10; 30:6). Not all scholars agree on whether Migdol is a single location or two separate locations. Nonbiblical sources refer to Migdol—for example, Papyrus Anastasi 5.19, where it appears in association with Succoth in a message about runaway slaves. It also appears on the wall relief of Seti I as a fortress between Sillo (Sele) and the other northern Sinai forts. The Antonine Itinerary places Magdolo between Pelusium and Sele, which would make the equation with Tell el-Heir, 12 miles (19.3 kilometers) north, most likely.<\/p>","summary_ro":"MIGDOL Town in the eastern delta of Lower Egypt. In the narrative of the exodus it appears between the place called Pi-hahiroth and Baal-zephon (Ex 14:2; Nm 33:7). Some scholars who think the exodus route must have taken the Israelites south into the Sinai Mountains think these three sites were somewhere near Suez. Others who think the Serbonitic Lake is the Reed Sea accept the identification of this Migdol with that mentioned by Jeremiah as the dwelling place of exiled Jews in the sixth cent...","summary_en":"MIGDOL Town in the eastern delta of Lower Egypt. In the narrative of the exodus it appears between the place called Pi-hahiroth and Baal-zephon (Ex 14:2; Nm 33:7). Some scholars who think the exodus route must have taken the Israelites south into the Sinai Mountains think these three sites were somewhere near Suez. Others who think the Serbonitic Lake is the Reed Sea accept the identification of this Migdol with that mentioned by Jeremiah as the dwelling place of exiled Jews in the sixth cent...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":11499,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Exodus","title_en":"the Exodus","content_ro":"<h3>EXODUS, The<\/h3>\n<p>Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted God for future liberation.<\/p>\n<p>The historicity of the exodus from Egypt is, beyond question, one of the pivotal historical and religious points of the Jewish tradition. It is quite another matter, however, to assign a firm date to the event, partly because certain scriptural references can be interpreted in various ways, and partly because little archaeological evidence from Egypt exists that bears on the question. Since the Egyptians regularly ignored defects in their records and defaced inscriptions belonging to unpopular fellow countrymen, it is improbable that anything approaching an Egyptian literary record of the exodus will ever be obtained. Much of the information regarding the date of the exodus is therefore inferential in character, and that presents biblical historians with one of the most complex problems of chronology.<\/p>\n<p class=\"h2\" id=\"DateoftheExodus\">Date of the Exodus<\/p>\n<p>Determining the date of the exodus has long been a problem for biblical scholars. At the beginning of the 20th century many scholars, both liberal and conservative, placed the date toward the end of the 13th century <span>BC<\/span>. Not all of them agreed that the exodus was a single event, however. Some believed that the Hebrews entered Palestine twice at widely separated times. But such a view disregards the biblical account.<\/p>\n<p>According to Exodus 12:40, the length of time that Jacob’s descendants resided in the land of Egypt was 430 years. God had already predicted that interval of time to Abram (Gn 15:13). The Genesis prophecy, however, did not indicate when that occupation would begin.<\/p>\n<p>The Septuagint (the first Greek translation of the OT), in its version of Exodus 12:40, reduced the period of occupation in Egypt to 215 years. That may mean that two traditions of exodus history existed. A stay of four centuries may have been reckoned from the period when an Asiatic people known as the Hyksos invaded Egypt (c. 1720 <span>BC<\/span>) and governed it for about a century and a half. The period of 215 years preserved in the Septuagint may be the interval of time between the expulsion of the Hyksos and the exodus itself.<\/p>\n<p>More specific information from Israel’s early monarch, however, has a bearing on the time when the Hebrews escaped from Egypt. First Kings 6:1 indicates that Solomon constructed the temple in Jerusalem 480 years after the Israelites were led out of Egypt by Moses. Taking that figure at face value, and allowing a date of 961 <span>BC<\/span> for the reference to Solomon, the exodus would have occurred about 1441 <span>BC<\/span>. On the basis of such biblical data, some scholars argue for a 15th-century <span>BC<\/span> date for the exodus, connecting it with the reign of Pharaoh Amenhotep II (c. 1450–1425 <span>BC<\/span>) as the time of Israel’s oppression. Other scholars feel equally persuaded that the exodus occurred in the 13th century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"RouteoftheExodus\">Route of the Exodus<\/p>\n<p>The biblical data concerning the route of the exodus placed the beginning of the flight at Rameses (Ex 12:37). This place was identified with Tanis by early investigators, but more recent work suggests Qantir, about 17 miles (27.4 kilometers) southwest of Tanis, as the preferred site. It now seems certain that the monuments at Tanis apparently erected by Ramses have been misunderstood. None of those monuments seems to have originated at Tanis but were brought there by later kings who reused them. Thus the primary evidence for identifying Tanis with Ramses has proved to be misleading. Excavations at Qantir, on the other hand, have revealed indications of palaces, temples, and houses, all of which were local in origin. Such evidence suggests that Qantir, not Tanis, was the Rameses from which the exodus commenced. In addition, Rameses, unlike Tanis, was located beside a body of water (the “Waters of Re” mentioned in Egyptian sources), which again conforms to the biblical account.<\/p>\n\n<p>From Rameses the Israelites moved to Succoth (Nm 33:5), generally identified with Tell el-Maskhuta, a fortification in the eastern area of the Wadi Tumeilat, west of the Bitter Lakes. From Succoth they journeyed to Etham (Ex 13:20), which was on the frontier of the wilderness of Shur. The Hebrews were then instructed to return northwestward so that the stage might be set for the events of the exodus proper. Accordingly, they encamped between Migdol and the “sea,” close to two sites called Pi-hahiroth and Baal-zephon. Pi-hahiroth may have been a lake, the “Hi-waters,” mentioned in Egyptian documents. Baal-zephon has been identified with the later Tahpanhes (Tell Defenneh) near Qantara. Both identifications lack certainty, but these places were probably located in the northeast part of the Nile River delta area near Lake Menzaleh. The “sea” was a lake of papyrus reeds, described in Exodus 15:22 as the “reed sea,” the English equivalent of an Egyptian phrase meaning “papyrus marshes.” In most English translations from the time of the <span>kjv<\/span> onward, the Hebrew for “reed sea” was rendered as “Red Sea.”<\/p>\n<p>Sources from the 13th century <span>BC<\/span> mention the existence of a large papyrus marsh in the area of Rameses that could be the one referred to in Scripture. Other suggestions equate the “reed sea” with the southeast extension of Lake Menzaleh, or with some body of water just to the south, perhaps Lake Ballah, all of which are reasonably close to each other. The topography can never be determined with complete accuracy, since the construction of the Suez Canal drained a series of lakes and swamps, of which the “reed sea” was possibly one.<\/p>\n<p>At the camp at Migdol, the Hebrews were overtaken by the pursuing Egyptians and appeared to be trapped hopelessly. Then the Lord worked one of the greatest miracles of history. He first prevented the Egyptians from encountering the Hebrews that night by means of a pillar of cloud (Ex 14:19-20). Moses raised his rod over the reed sea, and a strong east wind blew on the water all night. By morning a strip of the sea bottom had been exposed and dried out, enabling the Israelites to flee across it. When the Egyptians pursued their former slaves, Moses again raised his rod, the wind ceased, and the waters returned to normal levels, trapping the Egyptian chariots and soldiers and causing heavy losses. A victory song (Ex 15:1-21), typical of ancient Near Eastern customs in warfare, was the liberated captives’ immediate response to God.<\/p>\n<p>The parting of the waters is a phenomenon that has been observed periodically in various parts of the world. It always occurs in the same manner and involves a strong wind displacing a body of water. Shallow lakes, rivers, or marshes are parted readily under such conditions. The scriptural reference to the east wind indicates that God miraculously employed that natural phenomenon to rescue his people.<\/p>\n<p>Having escaped successfully from the Egyptians, the Hebrews journeyed to the wilderness of Shur, three traveling days away from the bitter waters of Marah (Ex 15:22-25). In Numbers 33:8 the wilderness of Shur is identified with Etham, which the Israelites had already left. Thus it appears that they had moved north from Migdol, after which they moved south again to the wilderness in the area of Etham. The Israelites were not able to go into the Sinai Peninsula along the normal routes, which were guarded by Egyptian fortresses. In addition, they had been instructed not to travel along the northward road going to the “way of the land of the Philistines” (Ex 13:17) into Canaan. Consequently, the best means of satisfying both conditions was to move southeastward to Sinai as unobtrusively as possible, taking care to avoid the access routes to Serabit el-Khadem in the central peninsula region, where the Egyptians mined turquoise and copper. The narratives of Numbers 33:9-15 show that the Israelite camps were located in an area south of the “reed sea,” proving that the refugees had not taken the northerly, or “Philistine,” route.<\/p>\n<p class=\"h2\" id=\"TheExodusThemeinScripture\">The Exodus Theme in Scripture<\/p>\n<h5>Old Testament<\/h5>\n<p>The motif of deliverance from captivity in Egypt became etched indelibly upon the Hebrew mind, particularly since it was reinforced each year by the celebration of the Passover meal (Ex 12:12-14). At each celebration thereafter the Hebrews were made aware that they had once been captives, but by the provision and power of God they were now free people—an elect nation and holy priesthood (Dt 26:19).<\/p>\n<p>In later periods psalms were written recounting Israel’s history in the light of the great liberating event of the exodus (Pss 105; 106; 114; 136). Those compositions resound with triumph and thanksgiving. Hebrew accounts of the bondage in Egypt depict the rigorous life, the oppression, and the hard labor. It is now known that there were a number of foreign groups in Egypt at the time, and that the corporal punishment suffered by the Hebrews was a normal feature of everyday Egyptian life. In short, there was no discrimination against the Hebrews as a group; instead, they enjoyed the dubious distinction of being treated like ordinary Egyptian workers. Ever after, when they were oppressed, the Hebrews could look back to the great miracle of the exodus and believe that what God had done once he could do again. That was of great consolation to the faithful exiles weeping by the waters of Babylon (Ps 137:1) as they looked forward to another exodus when God would lead them in triumph from a destroyed Babylon (v 8) back to Palestine.<\/p>\n<h5>New Testament<\/h5>\n<p>God’s mighty work at the time of the exodus was recalled on a few occasions by NT writers, even though Christ had been sacrificed as “our Passover lamb” (1 Cor 5:7, <span>niv<\/span>) by that time. In his speech before the Jerusalem Council, Stephen gave a traditional recital of OT history, mentioning the event of the Red Sea (Acts 7:36) as part of a demonstration of God’s power to change human affairs. The apostle Paul used the experience of the exodus to remind his hearers that many who were delivered from oppression at that time never reached the Promised Land (1 Cor 10:1-5). Instead of committing themselves wholly to God in trust and obedience, the Israelites fell victim to temptations of various kinds in the wilderness. Thus, Paul stressed that since it is possible for Christians to become castaways (9:27), they should cling to Christ the Rock and take their spiritual responsibilities seriously. In Hebrews 11:27-29 another historical recital lists the heroes of faith, mentioning especially Moses and his role at the exodus.<\/p>\n<p><em>See also<\/em> Exodus, Book of.<\/p>","content_en":"<h3>EXODUS, The<\/h3>\n<p>Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted God for future liberation.<\/p>\n<p>The historicity of the exodus from Egypt is, beyond question, one of the pivotal historical and religious points of the Jewish tradition. It is quite another matter, however, to assign a firm date to the event, partly because certain scriptural references can be interpreted in various ways, and partly because little archaeological evidence from Egypt exists that bears on the question. Since the Egyptians regularly ignored defects in their records and defaced inscriptions belonging to unpopular fellow countrymen, it is improbable that anything approaching an Egyptian literary record of the exodus will ever be obtained. Much of the information regarding the date of the exodus is therefore inferential in character, and that presents biblical historians with one of the most complex problems of chronology.<\/p>\n<p class=\"h2\" id=\"DateoftheExodus\">Date of the Exodus<\/p>\n<p>Determining the date of the exodus has long been a problem for biblical scholars. At the beginning of the 20th century many scholars, both liberal and conservative, placed the date toward the end of the 13th century <span>BC<\/span>. Not all of them agreed that the exodus was a single event, however. Some believed that the Hebrews entered Palestine twice at widely separated times. But such a view disregards the biblical account.<\/p>\n<p>According to Exodus 12:40, the length of time that Jacob’s descendants resided in the land of Egypt was 430 years. God had already predicted that interval of time to Abram (Gn 15:13). The Genesis prophecy, however, did not indicate when that occupation would begin.<\/p>\n<p>The Septuagint (the first Greek translation of the OT), in its version of Exodus 12:40, reduced the period of occupation in Egypt to 215 years. That may mean that two traditions of exodus history existed. A stay of four centuries may have been reckoned from the period when an Asiatic people known as the Hyksos invaded Egypt (c. 1720 <span>BC<\/span>) and governed it for about a century and a half. The period of 215 years preserved in the Septuagint may be the interval of time between the expulsion of the Hyksos and the exodus itself.<\/p>\n<p>More specific information from Israel’s early monarch, however, has a bearing on the time when the Hebrews escaped from Egypt. First Kings 6:1 indicates that Solomon constructed the temple in Jerusalem 480 years after the Israelites were led out of Egypt by Moses. Taking that figure at face value, and allowing a date of 961 <span>BC<\/span> for the reference to Solomon, the exodus would have occurred about 1441 <span>BC<\/span>. On the basis of such biblical data, some scholars argue for a 15th-century <span>BC<\/span> date for the exodus, connecting it with the reign of Pharaoh Amenhotep II (c. 1450–1425 <span>BC<\/span>) as the time of Israel’s oppression. Other scholars feel equally persuaded that the exodus occurred in the 13th century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"RouteoftheExodus\">Route of the Exodus<\/p>\n<p>The biblical data concerning the route of the exodus placed the beginning of the flight at Rameses (Ex 12:37). This place was identified with Tanis by early investigators, but more recent work suggests Qantir, about 17 miles (27.4 kilometers) southwest of Tanis, as the preferred site. It now seems certain that the monuments at Tanis apparently erected by Ramses have been misunderstood. None of those monuments seems to have originated at Tanis but were brought there by later kings who reused them. Thus the primary evidence for identifying Tanis with Ramses has proved to be misleading. Excavations at Qantir, on the other hand, have revealed indications of palaces, temples, and houses, all of which were local in origin. Such evidence suggests that Qantir, not Tanis, was the Rameses from which the exodus commenced. In addition, Rameses, unlike Tanis, was located beside a body of water (the “Waters of Re” mentioned in Egyptian sources), which again conforms to the biblical account.<\/p>\n\n<p>From Rameses the Israelites moved to Succoth (Nm 33:5), generally identified with Tell el-Maskhuta, a fortification in the eastern area of the Wadi Tumeilat, west of the Bitter Lakes. From Succoth they journeyed to Etham (Ex 13:20), which was on the frontier of the wilderness of Shur. The Hebrews were then instructed to return northwestward so that the stage might be set for the events of the exodus proper. Accordingly, they encamped between Migdol and the “sea,” close to two sites called Pi-hahiroth and Baal-zephon. Pi-hahiroth may have been a lake, the “Hi-waters,” mentioned in Egyptian documents. Baal-zephon has been identified with the later Tahpanhes (Tell Defenneh) near Qantara. Both identifications lack certainty, but these places were probably located in the northeast part of the Nile River delta area near Lake Menzaleh. The “sea” was a lake of papyrus reeds, described in Exodus 15:22 as the “reed sea,” the English equivalent of an Egyptian phrase meaning “papyrus marshes.” In most English translations from the time of the <span>kjv<\/span> onward, the Hebrew for “reed sea” was rendered as “Red Sea.”<\/p>\n<p>Sources from the 13th century <span>BC<\/span> mention the existence of a large papyrus marsh in the area of Rameses that could be the one referred to in Scripture. Other suggestions equate the “reed sea” with the southeast extension of Lake Menzaleh, or with some body of water just to the south, perhaps Lake Ballah, all of which are reasonably close to each other. The topography can never be determined with complete accuracy, since the construction of the Suez Canal drained a series of lakes and swamps, of which the “reed sea” was possibly one.<\/p>\n<p>At the camp at Migdol, the Hebrews were overtaken by the pursuing Egyptians and appeared to be trapped hopelessly. Then the Lord worked one of the greatest miracles of history. He first prevented the Egyptians from encountering the Hebrews that night by means of a pillar of cloud (Ex 14:19-20). Moses raised his rod over the reed sea, and a strong east wind blew on the water all night. By morning a strip of the sea bottom had been exposed and dried out, enabling the Israelites to flee across it. When the Egyptians pursued their former slaves, Moses again raised his rod, the wind ceased, and the waters returned to normal levels, trapping the Egyptian chariots and soldiers and causing heavy losses. A victory song (Ex 15:1-21), typical of ancient Near Eastern customs in warfare, was the liberated captives’ immediate response to God.<\/p>\n<p>The parting of the waters is a phenomenon that has been observed periodically in various parts of the world. It always occurs in the same manner and involves a strong wind displacing a body of water. Shallow lakes, rivers, or marshes are parted readily under such conditions. The scriptural reference to the east wind indicates that God miraculously employed that natural phenomenon to rescue his people.<\/p>\n<p>Having escaped successfully from the Egyptians, the Hebrews journeyed to the wilderness of Shur, three traveling days away from the bitter waters of Marah (Ex 15:22-25). In Numbers 33:8 the wilderness of Shur is identified with Etham, which the Israelites had already left. Thus it appears that they had moved north from Migdol, after which they moved south again to the wilderness in the area of Etham. The Israelites were not able to go into the Sinai Peninsula along the normal routes, which were guarded by Egyptian fortresses. In addition, they had been instructed not to travel along the northward road going to the “way of the land of the Philistines” (Ex 13:17) into Canaan. Consequently, the best means of satisfying both conditions was to move southeastward to Sinai as unobtrusively as possible, taking care to avoid the access routes to Serabit el-Khadem in the central peninsula region, where the Egyptians mined turquoise and copper. The narratives of Numbers 33:9-15 show that the Israelite camps were located in an area south of the “reed sea,” proving that the refugees had not taken the northerly, or “Philistine,” route.<\/p>\n<p class=\"h2\" id=\"TheExodusThemeinScripture\">The Exodus Theme in Scripture<\/p>\n<h5>Old Testament<\/h5>\n<p>The motif of deliverance from captivity in Egypt became etched indelibly upon the Hebrew mind, particularly since it was reinforced each year by the celebration of the Passover meal (Ex 12:12-14). At each celebration thereafter the Hebrews were made aware that they had once been captives, but by the provision and power of God they were now free people—an elect nation and holy priesthood (Dt 26:19).<\/p>\n<p>In later periods psalms were written recounting Israel’s history in the light of the great liberating event of the exodus (Pss 105; 106; 114; 136). Those compositions resound with triumph and thanksgiving. Hebrew accounts of the bondage in Egypt depict the rigorous life, the oppression, and the hard labor. It is now known that there were a number of foreign groups in Egypt at the time, and that the corporal punishment suffered by the Hebrews was a normal feature of everyday Egyptian life. In short, there was no discrimination against the Hebrews as a group; instead, they enjoyed the dubious distinction of being treated like ordinary Egyptian workers. Ever after, when they were oppressed, the Hebrews could look back to the great miracle of the exodus and believe that what God had done once he could do again. That was of great consolation to the faithful exiles weeping by the waters of Babylon (Ps 137:1) as they looked forward to another exodus when God would lead them in triumph from a destroyed Babylon (v 8) back to Palestine.<\/p>\n<h5>New Testament<\/h5>\n<p>God’s mighty work at the time of the exodus was recalled on a few occasions by NT writers, even though Christ had been sacrificed as “our Passover lamb” (1 Cor 5:7, <span>niv<\/span>) by that time. In his speech before the Jerusalem Council, Stephen gave a traditional recital of OT history, mentioning the event of the Red Sea (Acts 7:36) as part of a demonstration of God’s power to change human affairs. The apostle Paul used the experience of the exodus to remind his hearers that many who were delivered from oppression at that time never reached the Promised Land (1 Cor 10:1-5). Instead of committing themselves wholly to God in trust and obedience, the Israelites fell victim to temptations of various kinds in the wilderness. Thus, Paul stressed that since it is possible for Christians to become castaways (9:27), they should cling to Christ the Rock and take their spiritual responsibilities seriously. In Hebrews 11:27-29 another historical recital lists the heroes of faith, mentioning especially Moses and his role at the exodus.<\/p>\n<p><em>See also<\/em> Exodus, Book of.<\/p>","summary_ro":"EXODUS, The Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted G...","summary_en":"EXODUS, The Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted G...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15060,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hahiroth*","title_en":"Hahiroth*","content_ro":"<h3>HAHIROTH*<\/h3>\n<p>Alternate form of Pi-hahiroth in Numbers 33:8. <em>See<\/em> Pi-hahiroth.<\/p>","content_en":"<h3>HAHIROTH*<\/h3>\n<p>Alternate form of Pi-hahiroth in Numbers 33:8. <em>See<\/em> Pi-hahiroth.<\/p>","summary_ro":"HAHIROTH* Alternate form of Pi-hahiroth in Numbers 33:8. See Pi-hahiroth.","summary_en":"HAHIROTH* Alternate form of Pi-hahiroth in Numbers 33:8. See Pi-hahiroth.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24299,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Marah","title_en":"Marah","content_ro":"<h3>MARAH<\/h3>\n<p>Spring of water in the wilderness of Etham, the first camping place of the Israelites after crossing the Red Sea (Ex 15:23; Nm 33:8-9). The accepted identification is with ‘Ain Hawarah, a pool of bitter water on the eastern coastal plain of the Gulf of Suez, about 44 miles (70.8 kilometers) southeast of Suez, and about 5 miles (8 kilometers) northwest of ‘Ain Gharandel, south of Wadi Amarah (which may preserve an echo of the ancient name).<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>MARAH<\/h3>\n<p>Spring of water in the wilderness of Etham, the first camping place of the Israelites after crossing the Red Sea (Ex 15:23; Nm 33:8-9). The accepted identification is with ‘Ain Hawarah, a pool of bitter water on the eastern coastal plain of the Gulf of Suez, about 44 miles (70.8 kilometers) southeast of Suez, and about 5 miles (8 kilometers) northwest of ‘Ain Gharandel, south of Wadi Amarah (which may preserve an echo of the ancient name).<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","summary_ro":"MARAH Spring of water in the wilderness of Etham, the first camping place of the Israelites after crossing the Red Sea (Ex 15:23; Nm 33:8-9). The accepted identification is with ‘Ain Hawarah, a pool of bitter water on the eastern coastal plain of the Gulf of Suez, about 44 miles (70.8 kilometers) southeast of Suez, and about 5 miles (8 kilometers) northwest of ‘Ain Gharandel, south of Wadi Amarah (which may preserve an echo of the ancient name). See also Wilderness Wanderings.","summary_en":"MARAH Spring of water in the wilderness of Etham, the first camping place of the Israelites after crossing the Red Sea (Ex 15:23; Nm 33:8-9). The accepted identification is with ‘Ain Hawarah, a pool of bitter water on the eastern coastal plain of the Gulf of Suez, about 44 miles (70.8 kilometers) southeast of Suez, and about 5 miles (8 kilometers) northwest of ‘Ain Gharandel, south of Wadi Amarah (which may preserve an echo of the ancient name). See also Wilderness Wanderings.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35253,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shur","title_en":"Shur","content_ro":"<h3>SHUR<\/h3>\n<p>Wilderness region located in the Sinai Peninsula east of Egypt’s Nile Delta and west of the Negev. In antiquity, a caravan route passed through this region from Egypt to Palestine. Abraham lived for a time between Shur and Kadesh (Gn 20:1), and it was part of the territory occupied by the Ishmaelites (25:18). After crossing the Red Sea, Moses led Israel on a three-day trek through this arid wasteland (Ex 15:22). King Saul of Israel (1020–1000 <span>BC<\/span>) conquered the Amalekites in the vicinity of Shur (1 Sm 15:7), and later David (1000–961 <span>BC<\/span>) defeated the Geshurites, Girzites, and Amalekites here (27:8). The wilderness of Etham in Numbers 33:8 is identical with the wilderness of Shur.<\/p>\n<p><em>See also<\/em> Sina, Sinai; Wilderness Wanderings.<\/p>","content_en":"<h3>SHUR<\/h3>\n<p>Wilderness region located in the Sinai Peninsula east of Egypt’s Nile Delta and west of the Negev. In antiquity, a caravan route passed through this region from Egypt to Palestine. Abraham lived for a time between Shur and Kadesh (Gn 20:1), and it was part of the territory occupied by the Ishmaelites (25:18). After crossing the Red Sea, Moses led Israel on a three-day trek through this arid wasteland (Ex 15:22). King Saul of Israel (1020–1000 <span>BC<\/span>) conquered the Amalekites in the vicinity of Shur (1 Sm 15:7), and later David (1000–961 <span>BC<\/span>) defeated the Geshurites, Girzites, and Amalekites here (27:8). The wilderness of Etham in Numbers 33:8 is identical with the wilderness of Shur.<\/p>\n<p><em>See also<\/em> Sina, Sinai; Wilderness Wanderings.<\/p>","summary_ro":"SHUR Wilderness region located in the Sinai Peninsula east of Egypt’s Nile Delta and west of the Negev. In antiquity, a caravan route passed through this region from Egypt to Palestine. Abraham lived for a time between Shur and Kadesh (Gn 20:1), and it was part of the territory occupied by the Ishmaelites (25:18). After crossing the Red Sea, Moses led Israel on a three-day trek through this arid wasteland (Ex 15:22). King Saul of Israel (1020–1000 BC) conquered the Amalekites in the vicinity ...","summary_en":"SHUR Wilderness region located in the Sinai Peninsula east of Egypt’s Nile Delta and west of the Negev. In antiquity, a caravan route passed through this region from Egypt to Palestine. Abraham lived for a time between Shur and Kadesh (Gn 20:1), and it was part of the territory occupied by the Ishmaelites (25:18). After crossing the Red Sea, Moses led Israel on a three-day trek through this arid wasteland (Ex 15:22). King Saul of Israel (1020–1000 BC) conquered the Amalekites in the vicinity ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38377,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Wilderness","title_en":"Wilderness","content_ro":"<h3>WILDERNESS<\/h3>\n<p>Land that is basically wild and sparsely inhabited or unfit for permanent human settlement. It may be desert, mountains, forest, or marsh.<\/p>\n<p>In the Near East the wilderness is characteristically dry, desolate, and mostly rock and sand. It is rough, uneven, and interlaced with dry watercourses. The wilderness is not completely barren but provides seasonal pasture for flocks, depending on the rainfall.<\/p>\n<p>Joel 2:22 declares that “the pastures of the wilderness are green,” and Psalm 65:12 states that the pastures of the wilderness drip with richness. But Jeremiah says that “the pastures of the wilderness are dried up” (Jer 23:10; cf. Jl 1:20). And Job refers to the wilderness as a land where no human can live (Jb 38:26); it is a place for various animals and birds, such as wild asses, jackals, vultures, and owls (Ps 102:6; Jer 2:24; Is 13:22; 34:13-15).<\/p>\n<p>Certain wilderness tracts are identified by name and are related to definite cities, persons, or events. Hagar wandered in the wilderness of Beersheba (Gn 21:14). In the exodus from Egypt, the Israelites traversed the following wildernesses: Shur (Ex 15:22), Etham (Nm 33:8), Sin (Ex 16:1), Sinai (19:1-2), Zin (Nm 13:21; 20:1), Paran (13:26), Kadesh (Ps 29:8), Moab (Dt 2:8), and Kedemoth (v 26). When David was fleeing from Saul, David hid in the hill country of the wilderness of Ziph (1 Sm 23:14-15), in the wilderness of Maon (vv 24-25), and in the wilderness of En-gedi (24:1).<\/p>\n<p>In spite of the comparative desolation of the wilderness, villages or towns are sometimes associated with a wilderness setting. Joshua 15:61-62 lists the names of six cities and their villages “in the wilderness.” The future joy of the towns of the desert is proclaimed by Isaiah (Is 42:11).<\/p>\n<p>The wilderness is associated with both austerity and temptation. Elijah, by his way of life and his dress, is often thought of in connection with the wilderness. His successor, Elisha, had occasion to minister in the wilderness of Edom (2 Kgs 3:4-27).<\/p>\n<p>Isaiah prophesied of the message of John the Baptist, who preached in the wilderness of Judea (Is 40:3; Mt 3:1-3; Mk 1:2-4; Lk 3:1-6; Jn 1:23). Jesus, full of the Holy Spirit, was led by the Spirit into the wilderness for 40 days. There he was tempted by the devil (cf. Lk 4:1-2), but there also angels ministered to him (Mk 1:13). The anchorites (hermits) of Egypt and the Qumran community near the Dead Sea used the wilderness as an escape from the evils of urban life. Jesus, however, used the wilderness as a place of prayer and communion with the Father (Lk 5:16).<\/p>\n<p><em>See<\/em> Desert; Wilderness Wanderings.<\/p>","content_en":"<h3>WILDERNESS<\/h3>\n<p>Land that is basically wild and sparsely inhabited or unfit for permanent human settlement. It may be desert, mountains, forest, or marsh.<\/p>\n<p>In the Near East the wilderness is characteristically dry, desolate, and mostly rock and sand. It is rough, uneven, and interlaced with dry watercourses. The wilderness is not completely barren but provides seasonal pasture for flocks, depending on the rainfall.<\/p>\n<p>Joel 2:22 declares that “the pastures of the wilderness are green,” and Psalm 65:12 states that the pastures of the wilderness drip with richness. But Jeremiah says that “the pastures of the wilderness are dried up” (Jer 23:10; cf. Jl 1:20). And Job refers to the wilderness as a land where no human can live (Jb 38:26); it is a place for various animals and birds, such as wild asses, jackals, vultures, and owls (Ps 102:6; Jer 2:24; Is 13:22; 34:13-15).<\/p>\n<p>Certain wilderness tracts are identified by name and are related to definite cities, persons, or events. Hagar wandered in the wilderness of Beersheba (Gn 21:14). In the exodus from Egypt, the Israelites traversed the following wildernesses: Shur (Ex 15:22), Etham (Nm 33:8), Sin (Ex 16:1), Sinai (19:1-2), Zin (Nm 13:21; 20:1), Paran (13:26), Kadesh (Ps 29:8), Moab (Dt 2:8), and Kedemoth (v 26). When David was fleeing from Saul, David hid in the hill country of the wilderness of Ziph (1 Sm 23:14-15), in the wilderness of Maon (vv 24-25), and in the wilderness of En-gedi (24:1).<\/p>\n<p>In spite of the comparative desolation of the wilderness, villages or towns are sometimes associated with a wilderness setting. Joshua 15:61-62 lists the names of six cities and their villages “in the wilderness.” The future joy of the towns of the desert is proclaimed by Isaiah (Is 42:11).<\/p>\n<p>The wilderness is associated with both austerity and temptation. Elijah, by his way of life and his dress, is often thought of in connection with the wilderness. His successor, Elisha, had occasion to minister in the wilderness of Edom (2 Kgs 3:4-27).<\/p>\n<p>Isaiah prophesied of the message of John the Baptist, who preached in the wilderness of Judea (Is 40:3; Mt 3:1-3; Mk 1:2-4; Lk 3:1-6; Jn 1:23). Jesus, full of the Holy Spirit, was led by the Spirit into the wilderness for 40 days. There he was tempted by the devil (cf. Lk 4:1-2), but there also angels ministered to him (Mk 1:13). The anchorites (hermits) of Egypt and the Qumran community near the Dead Sea used the wilderness as an escape from the evils of urban life. Jesus, however, used the wilderness as a place of prayer and communion with the Father (Lk 5:16).<\/p>\n<p><em>See<\/em> Desert; Wilderness Wanderings.<\/p>","summary_ro":"WILDERNESS Land that is basically wild and sparsely inhabited or unfit for permanent human settlement. It may be desert, mountains, forest, or marsh. In the Near East the wilderness is characteristically dry, desolate, and mostly rock and sand. It is rough, uneven, and interlaced with dry watercourses. The wilderness is not completely barren but provides seasonal pasture for flocks, depending on the rainfall. Joel 2:22 declares that “the pastures of the wilderness are green,” and Psalm 65:12 ...","summary_en":"WILDERNESS Land that is basically wild and sparsely inhabited or unfit for permanent human settlement. It may be desert, mountains, forest, or marsh. In the Near East the wilderness is characteristically dry, desolate, and mostly rock and sand. It is rough, uneven, and interlaced with dry watercourses. The wilderness is not completely barren but provides seasonal pasture for flocks, depending on the rainfall. Joel 2:22 declares that “the pastures of the wilderness are green,” and Psalm 65:12 ...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":10600,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elim","title_en":"Elim","content_ro":"<h3>ELIM<\/h3>\n<p>Early encampment of the Israelites after their passage through the Red Sea (Ex 15:27; 16:1). Elim was situated between Marah and the desert of Sin. It had 12 springs of water and 70 palm trees (Nm 33:9-10).<\/p>\n<p>Most scholars identify Elim with Wadi Gharandel, 63 miles (101.4 kilometers) from Suez. At this wadi the vegetation consists of palm trees, tamarisks, and acacias. But if Mt Sinai is to be located somewhere in Arabia, Elim would be much closer to the Gulf of Aqaba.<\/p>","content_en":"<h3>ELIM<\/h3>\n<p>Early encampment of the Israelites after their passage through the Red Sea (Ex 15:27; 16:1). Elim was situated between Marah and the desert of Sin. It had 12 springs of water and 70 palm trees (Nm 33:9-10).<\/p>\n<p>Most scholars identify Elim with Wadi Gharandel, 63 miles (101.4 kilometers) from Suez. At this wadi the vegetation consists of palm trees, tamarisks, and acacias. But if Mt Sinai is to be located somewhere in Arabia, Elim would be much closer to the Gulf of Aqaba.<\/p>","summary_ro":"ELIM Early encampment of the Israelites after their passage through the Red Sea (Ex 15:27; 16:1). Elim was situated between Marah and the desert of Sin. It had 12 springs of water and 70 palm trees (Nm 33:9-10). Most scholars identify Elim with Wadi Gharandel, 63 miles (101.4 kilometers) from Suez. At this wadi the vegetation consists of palm trees, tamarisks, and acacias. But if Mt Sinai is to be located somewhere in Arabia, Elim would be much closer to the Gulf of Aqaba.","summary_en":"ELIM Early encampment of the Israelites after their passage through the Red Sea (Ex 15:27; 16:1). Elim was situated between Marah and the desert of Sin. It had 12 springs of water and 70 palm trees (Nm 33:9-10). Most scholars identify Elim with Wadi Gharandel, 63 miles (101.4 kilometers) from Suez. At this wadi the vegetation consists of palm trees, tamarisks, and acacias. But if Mt Sinai is to be located somewhere in Arabia, Elim would be much closer to the Gulf of Aqaba.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11501,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Exodus","title_en":"the Exodus","content_ro":"<h3>EXODUS, The<\/h3>\n<p>Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted God for future liberation.<\/p>\n<p>The historicity of the exodus from Egypt is, beyond question, one of the pivotal historical and religious points of the Jewish tradition. It is quite another matter, however, to assign a firm date to the event, partly because certain scriptural references can be interpreted in various ways, and partly because little archaeological evidence from Egypt exists that bears on the question. Since the Egyptians regularly ignored defects in their records and defaced inscriptions belonging to unpopular fellow countrymen, it is improbable that anything approaching an Egyptian literary record of the exodus will ever be obtained. Much of the information regarding the date of the exodus is therefore inferential in character, and that presents biblical historians with one of the most complex problems of chronology.<\/p>\n<p class=\"h2\" id=\"DateoftheExodus\">Date of the Exodus<\/p>\n<p>Determining the date of the exodus has long been a problem for biblical scholars. At the beginning of the 20th century many scholars, both liberal and conservative, placed the date toward the end of the 13th century <span>BC<\/span>. Not all of them agreed that the exodus was a single event, however. Some believed that the Hebrews entered Palestine twice at widely separated times. But such a view disregards the biblical account.<\/p>\n<p>According to Exodus 12:40, the length of time that Jacob’s descendants resided in the land of Egypt was 430 years. God had already predicted that interval of time to Abram (Gn 15:13). The Genesis prophecy, however, did not indicate when that occupation would begin.<\/p>\n<p>The Septuagint (the first Greek translation of the OT), in its version of Exodus 12:40, reduced the period of occupation in Egypt to 215 years. That may mean that two traditions of exodus history existed. A stay of four centuries may have been reckoned from the period when an Asiatic people known as the Hyksos invaded Egypt (c. 1720 <span>BC<\/span>) and governed it for about a century and a half. The period of 215 years preserved in the Septuagint may be the interval of time between the expulsion of the Hyksos and the exodus itself.<\/p>\n<p>More specific information from Israel’s early monarch, however, has a bearing on the time when the Hebrews escaped from Egypt. First Kings 6:1 indicates that Solomon constructed the temple in Jerusalem 480 years after the Israelites were led out of Egypt by Moses. Taking that figure at face value, and allowing a date of 961 <span>BC<\/span> for the reference to Solomon, the exodus would have occurred about 1441 <span>BC<\/span>. On the basis of such biblical data, some scholars argue for a 15th-century <span>BC<\/span> date for the exodus, connecting it with the reign of Pharaoh Amenhotep II (c. 1450–1425 <span>BC<\/span>) as the time of Israel’s oppression. Other scholars feel equally persuaded that the exodus occurred in the 13th century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"RouteoftheExodus\">Route of the Exodus<\/p>\n<p>The biblical data concerning the route of the exodus placed the beginning of the flight at Rameses (Ex 12:37). This place was identified with Tanis by early investigators, but more recent work suggests Qantir, about 17 miles (27.4 kilometers) southwest of Tanis, as the preferred site. It now seems certain that the monuments at Tanis apparently erected by Ramses have been misunderstood. None of those monuments seems to have originated at Tanis but were brought there by later kings who reused them. Thus the primary evidence for identifying Tanis with Ramses has proved to be misleading. Excavations at Qantir, on the other hand, have revealed indications of palaces, temples, and houses, all of which were local in origin. Such evidence suggests that Qantir, not Tanis, was the Rameses from which the exodus commenced. In addition, Rameses, unlike Tanis, was located beside a body of water (the “Waters of Re” mentioned in Egyptian sources), which again conforms to the biblical account.<\/p>\n\n<p>From Rameses the Israelites moved to Succoth (Nm 33:5), generally identified with Tell el-Maskhuta, a fortification in the eastern area of the Wadi Tumeilat, west of the Bitter Lakes. From Succoth they journeyed to Etham (Ex 13:20), which was on the frontier of the wilderness of Shur. The Hebrews were then instructed to return northwestward so that the stage might be set for the events of the exodus proper. Accordingly, they encamped between Migdol and the “sea,” close to two sites called Pi-hahiroth and Baal-zephon. Pi-hahiroth may have been a lake, the “Hi-waters,” mentioned in Egyptian documents. Baal-zephon has been identified with the later Tahpanhes (Tell Defenneh) near Qantara. Both identifications lack certainty, but these places were probably located in the northeast part of the Nile River delta area near Lake Menzaleh. The “sea” was a lake of papyrus reeds, described in Exodus 15:22 as the “reed sea,” the English equivalent of an Egyptian phrase meaning “papyrus marshes.” In most English translations from the time of the <span>kjv<\/span> onward, the Hebrew for “reed sea” was rendered as “Red Sea.”<\/p>\n<p>Sources from the 13th century <span>BC<\/span> mention the existence of a large papyrus marsh in the area of Rameses that could be the one referred to in Scripture. Other suggestions equate the “reed sea” with the southeast extension of Lake Menzaleh, or with some body of water just to the south, perhaps Lake Ballah, all of which are reasonably close to each other. The topography can never be determined with complete accuracy, since the construction of the Suez Canal drained a series of lakes and swamps, of which the “reed sea” was possibly one.<\/p>\n<p>At the camp at Migdol, the Hebrews were overtaken by the pursuing Egyptians and appeared to be trapped hopelessly. Then the Lord worked one of the greatest miracles of history. He first prevented the Egyptians from encountering the Hebrews that night by means of a pillar of cloud (Ex 14:19-20). Moses raised his rod over the reed sea, and a strong east wind blew on the water all night. By morning a strip of the sea bottom had been exposed and dried out, enabling the Israelites to flee across it. When the Egyptians pursued their former slaves, Moses again raised his rod, the wind ceased, and the waters returned to normal levels, trapping the Egyptian chariots and soldiers and causing heavy losses. A victory song (Ex 15:1-21), typical of ancient Near Eastern customs in warfare, was the liberated captives’ immediate response to God.<\/p>\n<p>The parting of the waters is a phenomenon that has been observed periodically in various parts of the world. It always occurs in the same manner and involves a strong wind displacing a body of water. Shallow lakes, rivers, or marshes are parted readily under such conditions. The scriptural reference to the east wind indicates that God miraculously employed that natural phenomenon to rescue his people.<\/p>\n<p>Having escaped successfully from the Egyptians, the Hebrews journeyed to the wilderness of Shur, three traveling days away from the bitter waters of Marah (Ex 15:22-25). In Numbers 33:8 the wilderness of Shur is identified with Etham, which the Israelites had already left. Thus it appears that they had moved north from Migdol, after which they moved south again to the wilderness in the area of Etham. The Israelites were not able to go into the Sinai Peninsula along the normal routes, which were guarded by Egyptian fortresses. In addition, they had been instructed not to travel along the northward road going to the “way of the land of the Philistines” (Ex 13:17) into Canaan. Consequently, the best means of satisfying both conditions was to move southeastward to Sinai as unobtrusively as possible, taking care to avoid the access routes to Serabit el-Khadem in the central peninsula region, where the Egyptians mined turquoise and copper. The narratives of Numbers 33:9-15 show that the Israelite camps were located in an area south of the “reed sea,” proving that the refugees had not taken the northerly, or “Philistine,” route.<\/p>\n<p class=\"h2\" id=\"TheExodusThemeinScripture\">The Exodus Theme in Scripture<\/p>\n<h5>Old Testament<\/h5>\n<p>The motif of deliverance from captivity in Egypt became etched indelibly upon the Hebrew mind, particularly since it was reinforced each year by the celebration of the Passover meal (Ex 12:12-14). At each celebration thereafter the Hebrews were made aware that they had once been captives, but by the provision and power of God they were now free people—an elect nation and holy priesthood (Dt 26:19).<\/p>\n<p>In later periods psalms were written recounting Israel’s history in the light of the great liberating event of the exodus (Pss 105; 106; 114; 136). Those compositions resound with triumph and thanksgiving. Hebrew accounts of the bondage in Egypt depict the rigorous life, the oppression, and the hard labor. It is now known that there were a number of foreign groups in Egypt at the time, and that the corporal punishment suffered by the Hebrews was a normal feature of everyday Egyptian life. In short, there was no discrimination against the Hebrews as a group; instead, they enjoyed the dubious distinction of being treated like ordinary Egyptian workers. Ever after, when they were oppressed, the Hebrews could look back to the great miracle of the exodus and believe that what God had done once he could do again. That was of great consolation to the faithful exiles weeping by the waters of Babylon (Ps 137:1) as they looked forward to another exodus when God would lead them in triumph from a destroyed Babylon (v 8) back to Palestine.<\/p>\n<h5>New Testament<\/h5>\n<p>God’s mighty work at the time of the exodus was recalled on a few occasions by NT writers, even though Christ had been sacrificed as “our Passover lamb” (1 Cor 5:7, <span>niv<\/span>) by that time. In his speech before the Jerusalem Council, Stephen gave a traditional recital of OT history, mentioning the event of the Red Sea (Acts 7:36) as part of a demonstration of God’s power to change human affairs. The apostle Paul used the experience of the exodus to remind his hearers that many who were delivered from oppression at that time never reached the Promised Land (1 Cor 10:1-5). Instead of committing themselves wholly to God in trust and obedience, the Israelites fell victim to temptations of various kinds in the wilderness. Thus, Paul stressed that since it is possible for Christians to become castaways (9:27), they should cling to Christ the Rock and take their spiritual responsibilities seriously. In Hebrews 11:27-29 another historical recital lists the heroes of faith, mentioning especially Moses and his role at the exodus.<\/p>\n<p><em>See also<\/em> Exodus, Book of.<\/p>","content_en":"<h3>EXODUS, The<\/h3>\n<p>Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted God for future liberation.<\/p>\n<p>The historicity of the exodus from Egypt is, beyond question, one of the pivotal historical and religious points of the Jewish tradition. It is quite another matter, however, to assign a firm date to the event, partly because certain scriptural references can be interpreted in various ways, and partly because little archaeological evidence from Egypt exists that bears on the question. Since the Egyptians regularly ignored defects in their records and defaced inscriptions belonging to unpopular fellow countrymen, it is improbable that anything approaching an Egyptian literary record of the exodus will ever be obtained. Much of the information regarding the date of the exodus is therefore inferential in character, and that presents biblical historians with one of the most complex problems of chronology.<\/p>\n<p class=\"h2\" id=\"DateoftheExodus\">Date of the Exodus<\/p>\n<p>Determining the date of the exodus has long been a problem for biblical scholars. At the beginning of the 20th century many scholars, both liberal and conservative, placed the date toward the end of the 13th century <span>BC<\/span>. Not all of them agreed that the exodus was a single event, however. Some believed that the Hebrews entered Palestine twice at widely separated times. But such a view disregards the biblical account.<\/p>\n<p>According to Exodus 12:40, the length of time that Jacob’s descendants resided in the land of Egypt was 430 years. God had already predicted that interval of time to Abram (Gn 15:13). The Genesis prophecy, however, did not indicate when that occupation would begin.<\/p>\n<p>The Septuagint (the first Greek translation of the OT), in its version of Exodus 12:40, reduced the period of occupation in Egypt to 215 years. That may mean that two traditions of exodus history existed. A stay of four centuries may have been reckoned from the period when an Asiatic people known as the Hyksos invaded Egypt (c. 1720 <span>BC<\/span>) and governed it for about a century and a half. The period of 215 years preserved in the Septuagint may be the interval of time between the expulsion of the Hyksos and the exodus itself.<\/p>\n<p>More specific information from Israel’s early monarch, however, has a bearing on the time when the Hebrews escaped from Egypt. First Kings 6:1 indicates that Solomon constructed the temple in Jerusalem 480 years after the Israelites were led out of Egypt by Moses. Taking that figure at face value, and allowing a date of 961 <span>BC<\/span> for the reference to Solomon, the exodus would have occurred about 1441 <span>BC<\/span>. On the basis of such biblical data, some scholars argue for a 15th-century <span>BC<\/span> date for the exodus, connecting it with the reign of Pharaoh Amenhotep II (c. 1450–1425 <span>BC<\/span>) as the time of Israel’s oppression. Other scholars feel equally persuaded that the exodus occurred in the 13th century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"RouteoftheExodus\">Route of the Exodus<\/p>\n<p>The biblical data concerning the route of the exodus placed the beginning of the flight at Rameses (Ex 12:37). This place was identified with Tanis by early investigators, but more recent work suggests Qantir, about 17 miles (27.4 kilometers) southwest of Tanis, as the preferred site. It now seems certain that the monuments at Tanis apparently erected by Ramses have been misunderstood. None of those monuments seems to have originated at Tanis but were brought there by later kings who reused them. Thus the primary evidence for identifying Tanis with Ramses has proved to be misleading. Excavations at Qantir, on the other hand, have revealed indications of palaces, temples, and houses, all of which were local in origin. Such evidence suggests that Qantir, not Tanis, was the Rameses from which the exodus commenced. In addition, Rameses, unlike Tanis, was located beside a body of water (the “Waters of Re” mentioned in Egyptian sources), which again conforms to the biblical account.<\/p>\n\n<p>From Rameses the Israelites moved to Succoth (Nm 33:5), generally identified with Tell el-Maskhuta, a fortification in the eastern area of the Wadi Tumeilat, west of the Bitter Lakes. From Succoth they journeyed to Etham (Ex 13:20), which was on the frontier of the wilderness of Shur. The Hebrews were then instructed to return northwestward so that the stage might be set for the events of the exodus proper. Accordingly, they encamped between Migdol and the “sea,” close to two sites called Pi-hahiroth and Baal-zephon. Pi-hahiroth may have been a lake, the “Hi-waters,” mentioned in Egyptian documents. Baal-zephon has been identified with the later Tahpanhes (Tell Defenneh) near Qantara. Both identifications lack certainty, but these places were probably located in the northeast part of the Nile River delta area near Lake Menzaleh. The “sea” was a lake of papyrus reeds, described in Exodus 15:22 as the “reed sea,” the English equivalent of an Egyptian phrase meaning “papyrus marshes.” In most English translations from the time of the <span>kjv<\/span> onward, the Hebrew for “reed sea” was rendered as “Red Sea.”<\/p>\n<p>Sources from the 13th century <span>BC<\/span> mention the existence of a large papyrus marsh in the area of Rameses that could be the one referred to in Scripture. Other suggestions equate the “reed sea” with the southeast extension of Lake Menzaleh, or with some body of water just to the south, perhaps Lake Ballah, all of which are reasonably close to each other. The topography can never be determined with complete accuracy, since the construction of the Suez Canal drained a series of lakes and swamps, of which the “reed sea” was possibly one.<\/p>\n<p>At the camp at Migdol, the Hebrews were overtaken by the pursuing Egyptians and appeared to be trapped hopelessly. Then the Lord worked one of the greatest miracles of history. He first prevented the Egyptians from encountering the Hebrews that night by means of a pillar of cloud (Ex 14:19-20). Moses raised his rod over the reed sea, and a strong east wind blew on the water all night. By morning a strip of the sea bottom had been exposed and dried out, enabling the Israelites to flee across it. When the Egyptians pursued their former slaves, Moses again raised his rod, the wind ceased, and the waters returned to normal levels, trapping the Egyptian chariots and soldiers and causing heavy losses. A victory song (Ex 15:1-21), typical of ancient Near Eastern customs in warfare, was the liberated captives’ immediate response to God.<\/p>\n<p>The parting of the waters is a phenomenon that has been observed periodically in various parts of the world. It always occurs in the same manner and involves a strong wind displacing a body of water. Shallow lakes, rivers, or marshes are parted readily under such conditions. The scriptural reference to the east wind indicates that God miraculously employed that natural phenomenon to rescue his people.<\/p>\n<p>Having escaped successfully from the Egyptians, the Hebrews journeyed to the wilderness of Shur, three traveling days away from the bitter waters of Marah (Ex 15:22-25). In Numbers 33:8 the wilderness of Shur is identified with Etham, which the Israelites had already left. Thus it appears that they had moved north from Migdol, after which they moved south again to the wilderness in the area of Etham. The Israelites were not able to go into the Sinai Peninsula along the normal routes, which were guarded by Egyptian fortresses. In addition, they had been instructed not to travel along the northward road going to the “way of the land of the Philistines” (Ex 13:17) into Canaan. Consequently, the best means of satisfying both conditions was to move southeastward to Sinai as unobtrusively as possible, taking care to avoid the access routes to Serabit el-Khadem in the central peninsula region, where the Egyptians mined turquoise and copper. The narratives of Numbers 33:9-15 show that the Israelite camps were located in an area south of the “reed sea,” proving that the refugees had not taken the northerly, or “Philistine,” route.<\/p>\n<p class=\"h2\" id=\"TheExodusThemeinScripture\">The Exodus Theme in Scripture<\/p>\n<h5>Old Testament<\/h5>\n<p>The motif of deliverance from captivity in Egypt became etched indelibly upon the Hebrew mind, particularly since it was reinforced each year by the celebration of the Passover meal (Ex 12:12-14). At each celebration thereafter the Hebrews were made aware that they had once been captives, but by the provision and power of God they were now free people—an elect nation and holy priesthood (Dt 26:19).<\/p>\n<p>In later periods psalms were written recounting Israel’s history in the light of the great liberating event of the exodus (Pss 105; 106; 114; 136). Those compositions resound with triumph and thanksgiving. Hebrew accounts of the bondage in Egypt depict the rigorous life, the oppression, and the hard labor. It is now known that there were a number of foreign groups in Egypt at the time, and that the corporal punishment suffered by the Hebrews was a normal feature of everyday Egyptian life. In short, there was no discrimination against the Hebrews as a group; instead, they enjoyed the dubious distinction of being treated like ordinary Egyptian workers. Ever after, when they were oppressed, the Hebrews could look back to the great miracle of the exodus and believe that what God had done once he could do again. That was of great consolation to the faithful exiles weeping by the waters of Babylon (Ps 137:1) as they looked forward to another exodus when God would lead them in triumph from a destroyed Babylon (v 8) back to Palestine.<\/p>\n<h5>New Testament<\/h5>\n<p>God’s mighty work at the time of the exodus was recalled on a few occasions by NT writers, even though Christ had been sacrificed as “our Passover lamb” (1 Cor 5:7, <span>niv<\/span>) by that time. In his speech before the Jerusalem Council, Stephen gave a traditional recital of OT history, mentioning the event of the Red Sea (Acts 7:36) as part of a demonstration of God’s power to change human affairs. The apostle Paul used the experience of the exodus to remind his hearers that many who were delivered from oppression at that time never reached the Promised Land (1 Cor 10:1-5). Instead of committing themselves wholly to God in trust and obedience, the Israelites fell victim to temptations of various kinds in the wilderness. Thus, Paul stressed that since it is possible for Christians to become castaways (9:27), they should cling to Christ the Rock and take their spiritual responsibilities seriously. In Hebrews 11:27-29 another historical recital lists the heroes of faith, mentioning especially Moses and his role at the exodus.<\/p>\n<p><em>See also<\/em> Exodus, Book of.<\/p>","summary_ro":"EXODUS, The Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted G...","summary_en":"EXODUS, The Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted G...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32579,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Red Sea","title_en":"Red Sea","content_ro":"<h3>RED SEA<\/h3>\n<p>Arm of the Indian Ocean, extending to the northwest and lying between the continents of Africa and Asia. It is a long, narrow body of water, some 1,350 miles (2,172.2 kilometers) long and averaging 180 miles (289.6 kilometers) in width. It is flanked on the east by the Arabian Peninsula, while its African shore includes Egypt, the Sudan, Eritrea, and Ethiopia. At the northwest, the peninsula of Sinai juts into the sea, with the Gulf of Suez on the west and the Gulf of Aqaba on the east. At the northwestern end of the Gulf of Suez is the city of Suez and the water connection with the Mediterranean Sea via the Suez Canal. At the tip of the Gulf of Aqaba is the Israeli port of Eilat and the sole Jordanian port, Aqaba. The waters of this sea are extremely rich in aquatic life; the fish and other animal life from the Red Sea could provide much of the food needs for this part of the world. There are few cities, few good roads, and little arable land adjoining the Red Sea.<\/p>\n<p>In the Hebrew OT the Red Sea is called the “Sea of Reeds” or “Sea of Rushes,” but English translations ordinarily give “Red Sea,” following the Septuagint. This body of water could be different from what is known today as the Red Sea. In the NT the only references to the Red Sea by that name are in the defense of Stephen before the council (Acts 7:36) and in the “heroes of faith” chapter (Heb 11:29).<\/p>\n<p>The crossing of the Red Sea by the Israelites at the time of the exodus is one of the most celebrated events of Hebrew history and has been memorialized by the Jewish people to the present time. The place of this crossing is much debated, but wherever it occurred, it is evident that the water was too deep to wade across and the distance too far to swim. And it was deep enough to cover all the Egyptian army and wide enough to drown all of their number. Confronted by the sea and closely pursued by the crack troops and skilled chariotry of the best army in the world at that time, the Israelites were delivered by the direct intervention of the Lord, who used an east wind to make a channel for their passage upon the bed of the sea (see Ex 14:10-31).<\/p>\n<p>When the Lord overwhelmed the Egyptian forces in the sea, the deliverance of the Israelites from the Egyptian threat was complete. This victory was celebrated by songs (Ex 15:1-21) and was often recalled in accounts of the Lord’s works in behalf of Israel (see Jos 4:23; 24:6-7; Pss 106:7-9; 136:13-15). Even the people of Jericho heard what God did at the Red Sea and fear fell upon them (Jos 2:9-10).<\/p>\n<p>The route taken by Israel paralleled the eastern shore of the Gulf of Suez for some distance. After they left Elim, they camped beside the sea (Nm 33:9-11). Then they turned inland to head for Mt Sinai.<\/p>\n<p>From Sinai they headed northeast, paralleling the Gulf of Aqaba as closely as possible and certainly touching the Red Sea at Ezion-geber (Nm 33:35). Following their failure to enter Canaan from Kadesh-barnea and their defeat at Hormah, they turned south to the point at which Mt Seir approaches the Gulf of Aqaba (cf. Dt 2:8).<\/p>\n<p>The southernmost border of the Promised Land is indicated as the Red Sea (Ex 23:31). Solomon’s kingdom extended to the Gulf of Aqaba, for at Ezion-geber near Eloth he built a fleet of ships that went to Ophir, from which gold and other precious and exotic commodities were brought (1 Kgs 9:26-28; cf. 2 Chr 8:17-18). Later, Jehoshaphat attempted to do the same, but his ships were wrecked at Ezion-geber (1 Kgs 22:48; 2 Chr 20:36-37).<\/p>\n<p><em>See also<\/em> Exodus, The; Exodus, Book of.<\/p>","content_en":"<h3>RED SEA<\/h3>\n<p>Arm of the Indian Ocean, extending to the northwest and lying between the continents of Africa and Asia. It is a long, narrow body of water, some 1,350 miles (2,172.2 kilometers) long and averaging 180 miles (289.6 kilometers) in width. It is flanked on the east by the Arabian Peninsula, while its African shore includes Egypt, the Sudan, Eritrea, and Ethiopia. At the northwest, the peninsula of Sinai juts into the sea, with the Gulf of Suez on the west and the Gulf of Aqaba on the east. At the northwestern end of the Gulf of Suez is the city of Suez and the water connection with the Mediterranean Sea via the Suez Canal. At the tip of the Gulf of Aqaba is the Israeli port of Eilat and the sole Jordanian port, Aqaba. The waters of this sea are extremely rich in aquatic life; the fish and other animal life from the Red Sea could provide much of the food needs for this part of the world. There are few cities, few good roads, and little arable land adjoining the Red Sea.<\/p>\n<p>In the Hebrew OT the Red Sea is called the “Sea of Reeds” or “Sea of Rushes,” but English translations ordinarily give “Red Sea,” following the Septuagint. This body of water could be different from what is known today as the Red Sea. In the NT the only references to the Red Sea by that name are in the defense of Stephen before the council (Acts 7:36) and in the “heroes of faith” chapter (Heb 11:29).<\/p>\n<p>The crossing of the Red Sea by the Israelites at the time of the exodus is one of the most celebrated events of Hebrew history and has been memorialized by the Jewish people to the present time. The place of this crossing is much debated, but wherever it occurred, it is evident that the water was too deep to wade across and the distance too far to swim. And it was deep enough to cover all the Egyptian army and wide enough to drown all of their number. Confronted by the sea and closely pursued by the crack troops and skilled chariotry of the best army in the world at that time, the Israelites were delivered by the direct intervention of the Lord, who used an east wind to make a channel for their passage upon the bed of the sea (see Ex 14:10-31).<\/p>\n<p>When the Lord overwhelmed the Egyptian forces in the sea, the deliverance of the Israelites from the Egyptian threat was complete. This victory was celebrated by songs (Ex 15:1-21) and was often recalled in accounts of the Lord’s works in behalf of Israel (see Jos 4:23; 24:6-7; Pss 106:7-9; 136:13-15). Even the people of Jericho heard what God did at the Red Sea and fear fell upon them (Jos 2:9-10).<\/p>\n<p>The route taken by Israel paralleled the eastern shore of the Gulf of Suez for some distance. After they left Elim, they camped beside the sea (Nm 33:9-11). Then they turned inland to head for Mt Sinai.<\/p>\n<p>From Sinai they headed northeast, paralleling the Gulf of Aqaba as closely as possible and certainly touching the Red Sea at Ezion-geber (Nm 33:35). Following their failure to enter Canaan from Kadesh-barnea and their defeat at Hormah, they turned south to the point at which Mt Seir approaches the Gulf of Aqaba (cf. Dt 2:8).<\/p>\n<p>The southernmost border of the Promised Land is indicated as the Red Sea (Ex 23:31). Solomon’s kingdom extended to the Gulf of Aqaba, for at Ezion-geber near Eloth he built a fleet of ships that went to Ophir, from which gold and other precious and exotic commodities were brought (1 Kgs 9:26-28; cf. 2 Chr 8:17-18). Later, Jehoshaphat attempted to do the same, but his ships were wrecked at Ezion-geber (1 Kgs 22:48; 2 Chr 20:36-37).<\/p>\n<p><em>See also<\/em> Exodus, The; Exodus, Book of.<\/p>","summary_ro":"RED SEA Arm of the Indian Ocean, extending to the northwest and lying between the continents of Africa and Asia. It is a long, narrow body of water, some 1,350 miles (2,172.2 kilometers) long and averaging 180 miles (289.6 kilometers) in width. It is flanked on the east by the Arabian Peninsula, while its African shore includes Egypt, the Sudan, Eritrea, and Ethiopia. At the northwest, the peninsula of Sinai juts into the sea, with the Gulf of Suez on the west and the Gulf of Aqaba on the eas...","summary_en":"RED SEA Arm of the Indian Ocean, extending to the northwest and lying between the continents of Africa and Asia. It is a long, narrow body of water, some 1,350 miles (2,172.2 kilometers) long and averaging 180 miles (289.6 kilometers) in width. It is flanked on the east by the Arabian Peninsula, while its African shore includes Egypt, the Sudan, Eritrea, and Ethiopia. At the northwest, the peninsula of Sinai juts into the sea, with the Gulf of Suez on the west and the Gulf of Aqaba on the eas...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44798,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:9","title_en":"Study Note: Numeri 33:9","content_ro":"<p><strong>33:9<\/strong> <em>Elim<\/em> remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.<\/p>","content_en":"<p><strong>33:9<\/strong> <em>Elim<\/em> remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.<\/p>","summary_ro":"33:9 Elim remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.","summary_en":"33:9 Elim remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72424,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:9","title_en":"Study Note: Numeri 33:9","content_ro":"<p><strong>33:9<\/strong> <em>Elim<\/em> remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.<\/p>","content_en":"<p><strong>33:9<\/strong> <em>Elim<\/em> remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.<\/p>","summary_ro":"33:9 Elim remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.","summary_en":"33:9 Elim remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100050,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:9","title_en":"Study Note: Numeri 33:9","content_ro":"<p><strong>33:9<\/strong> <em>Elim<\/em> remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.<\/p>","content_en":"<p><strong>33:9<\/strong> <em>Elim<\/em> remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.<\/p>","summary_ro":"33:9 Elim remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.","summary_en":"33:9 Elim remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127676,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:9","title_en":"Study Note: Numeri 33:9","content_ro":"<p><strong>33:9<\/strong> <em>Elim<\/em> remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.<\/p>","content_en":"<p><strong>33:9<\/strong> <em>Elim<\/em> remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.<\/p>","summary_ro":"33:9 Elim remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.","summary_en":"33:9 Elim remains impossible to identify with certainty, but it may have been the oasis (with springs and palm trees) at Wadi Gharandel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":35523,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Sin*, Wilderness","title_en":"of Sin*, Wilderness","content_ro":"<h3>SIN*, Wilderness of<\/h3>\n<p>Arid, sandy region in the southwestern part of the Sinai peninsula, described in the Bible as being “between Elim and Sinai” (Ex 16:1). It is mentioned only four times in the Bible (Ex 16:1; 17:1; Nm 33:11-12) in itineraries of the exodus from Egypt. The wilderness of Sin lies to the southeast of Elim, which generally is regarded as the Wadi Gharandel.<\/p>\n<p><em>See also<\/em> Sina, Sinai; Wilderness Wanderings.<\/p>","content_en":"<h3>SIN*, Wilderness of<\/h3>\n<p>Arid, sandy region in the southwestern part of the Sinai peninsula, described in the Bible as being “between Elim and Sinai” (Ex 16:1). It is mentioned only four times in the Bible (Ex 16:1; 17:1; Nm 33:11-12) in itineraries of the exodus from Egypt. The wilderness of Sin lies to the southeast of Elim, which generally is regarded as the Wadi Gharandel.<\/p>\n<p><em>See also<\/em> Sina, Sinai; Wilderness Wanderings.<\/p>","summary_ro":"SIN*, Wilderness of Arid, sandy region in the southwestern part of the Sinai peninsula, described in the Bible as being “between Elim and Sinai” (Ex 16:1). It is mentioned only four times in the Bible (Ex 16:1; 17:1; Nm 33:11-12) in itineraries of the exodus from Egypt. The wilderness of Sin lies to the southeast of Elim, which generally is regarded as the Wadi Gharandel. See also Sina, Sinai; Wilderness Wanderings.","summary_en":"SIN*, Wilderness of Arid, sandy region in the southwestern part of the Sinai peninsula, described in the Bible as being “between Elim and Sinai” (Ex 16:1). It is mentioned only four times in the Bible (Ex 16:1; 17:1; Nm 33:11-12) in itineraries of the exodus from Egypt. The wilderness of Sin lies to the southeast of Elim, which generally is regarded as the Wadi Gharandel. See also Sina, Sinai; Wilderness Wanderings.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35527,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sina*, Sinai","title_en":"Sina*, Sinai","content_ro":"<h3>SINA*, SINAI<\/h3>\n<p>Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath).<\/p>\n<p>The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god that desert dwellers worshiped. The mountain is also called Horeb, mostly in Deuteronomy (see also 1 Kgs 8:9; 19:8; 2 Chr 5:10; Ps 106:19; Mal 4:4).<\/p>\n\n<p>The traditional location of Mt Sinai is among the mountains at the southern end of the Sinai Peninsula. Since at least the fourth century, Christians have venerated Jebel Musa (Mt Moses in Arabic) as the site where God molded the families of Jacob into the nation of Israel. A Greek Orthodox monastery of St Catherine at the base of the 7,500-foot (2,286-meters) peak has been there for over 1,500 years. Other candidates for the holy mountain have been the nearby Jebel Katerina (8,670 feet, or 2,642.6 meters) and Jebel Serbal (6,800 feet, or 2,072.6 meters). Some scholars prefer a northern location near Kadesh-barnea, while others argue for a volcanic mountain across the gulf to the east in ancient Midian or Arabia (Ex 3:1; Gal 4:25).<\/p>\n<p>Most references to Sinai are in Exodus (13 times), Leviticus (5 times), and Numbers (12 times) because these are the books that report the giving of the law and the two-year encampment of the Israelites on the plains adjacent to the mountain. Exodus 19 and 34 especially are replete with references because these are the chapters that describe the encounters between Moses and Yahweh on the two occasions when the law was actually given.<\/p>\n<p>In both the OT and NT, Sinai came to represent the place where God came down to his people. In the blessing of Moses (Dt 33:2), the song of Deborah (Jgs 5:5), Psalm 68 (vv 8, 17), the confession of the Levites in the time of Nehemiah (Neh 9:13), and the speech of Stephen (Acts 7:30, 38), Sinai was remembered as the scene of that momentous encounter. Paul, in Galatians 4:21-26, spells out an allegory in which Mt Sinai represents the old covenant, slavery, and the present city of Jerusalem. <em>See<\/em> Paran; Shur; Sin, Wilderness of; Commandments, The Ten; Wilderness Wanderings; Zin, Wilderness of.<\/p>","content_en":"<h3>SINA*, SINAI<\/h3>\n<p>Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath).<\/p>\n<p>The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god that desert dwellers worshiped. The mountain is also called Horeb, mostly in Deuteronomy (see also 1 Kgs 8:9; 19:8; 2 Chr 5:10; Ps 106:19; Mal 4:4).<\/p>\n\n<p>The traditional location of Mt Sinai is among the mountains at the southern end of the Sinai Peninsula. Since at least the fourth century, Christians have venerated Jebel Musa (Mt Moses in Arabic) as the site where God molded the families of Jacob into the nation of Israel. A Greek Orthodox monastery of St Catherine at the base of the 7,500-foot (2,286-meters) peak has been there for over 1,500 years. Other candidates for the holy mountain have been the nearby Jebel Katerina (8,670 feet, or 2,642.6 meters) and Jebel Serbal (6,800 feet, or 2,072.6 meters). Some scholars prefer a northern location near Kadesh-barnea, while others argue for a volcanic mountain across the gulf to the east in ancient Midian or Arabia (Ex 3:1; Gal 4:25).<\/p>\n<p>Most references to Sinai are in Exodus (13 times), Leviticus (5 times), and Numbers (12 times) because these are the books that report the giving of the law and the two-year encampment of the Israelites on the plains adjacent to the mountain. Exodus 19 and 34 especially are replete with references because these are the chapters that describe the encounters between Moses and Yahweh on the two occasions when the law was actually given.<\/p>\n<p>In both the OT and NT, Sinai came to represent the place where God came down to his people. In the blessing of Moses (Dt 33:2), the song of Deborah (Jgs 5:5), Psalm 68 (vv 8, 17), the confession of the Levites in the time of Nehemiah (Neh 9:13), and the speech of Stephen (Acts 7:30, 38), Sinai was remembered as the scene of that momentous encounter. Paul, in Galatians 4:21-26, spells out an allegory in which Mt Sinai represents the old covenant, slavery, and the present city of Jerusalem. <em>See<\/em> Paran; Shur; Sin, Wilderness of; Commandments, The Ten; Wilderness Wanderings; Zin, Wilderness of.<\/p>","summary_ro":"SINA*, SINAI Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath). The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god ...","summary_en":"SINA*, SINAI Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath). The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39355,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Wilderness of Zin","title_en":"Wilderness of Zin","content_ro":"<h3>ZIN, Wilderness of<\/h3>\n<p>Area lying in the northern portion of the Sinai Peninsula, while the wilderness of Sin lies in the southern portion. It is one of the four or five “wildernesses” of the Sinai Peninsula, the others being the wilderness of Paran (Gn 21:21), the wilderness of Shur (Ex 15:22), and the wilderness of Sinai (Nm 9:1) and the wilderness of Sin (Nm 33:11). These areas are not clearly defined, and there is probably some overlap.<\/p>\n<p>The area identified as the wilderness of Zin is associated with the village of Zin (Nm 34:4). The wilderness was west of Edom, southwest of the Dead Sea, and south of Judah. Within this arid area were four copious springs or oases, including Kadesh-barnea. Most of the 38 years the Israelites spent in the Sinai Desert were spent in this area. From the wilderness of Zin the spies were dispatched to spy out the land of Canaan (Nm 13:1-26; 32:8). Here also the rebels were sentenced to die because of their unbelief (14:22-23). Moses sinned by failing to give God the credit for bringing water out of the rock (20:1-13; 27:14), and Miriam, his sister, died and was buried here (20:1). This area was remembered as the “great and terrible wilderness” (Dt 1:19; 8:15).<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>ZIN, Wilderness of<\/h3>\n<p>Area lying in the northern portion of the Sinai Peninsula, while the wilderness of Sin lies in the southern portion. It is one of the four or five “wildernesses” of the Sinai Peninsula, the others being the wilderness of Paran (Gn 21:21), the wilderness of Shur (Ex 15:22), and the wilderness of Sinai (Nm 9:1) and the wilderness of Sin (Nm 33:11). These areas are not clearly defined, and there is probably some overlap.<\/p>\n<p>The area identified as the wilderness of Zin is associated with the village of Zin (Nm 34:4). The wilderness was west of Edom, southwest of the Dead Sea, and south of Judah. Within this arid area were four copious springs or oases, including Kadesh-barnea. Most of the 38 years the Israelites spent in the Sinai Desert were spent in this area. From the wilderness of Zin the spies were dispatched to spy out the land of Canaan (Nm 13:1-26; 32:8). Here also the rebels were sentenced to die because of their unbelief (14:22-23). Moses sinned by failing to give God the credit for bringing water out of the rock (20:1-13; 27:14), and Miriam, his sister, died and was buried here (20:1). This area was remembered as the “great and terrible wilderness” (Dt 1:19; 8:15).<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","summary_ro":"ZIN, Wilderness of Area lying in the northern portion of the Sinai Peninsula, while the wilderness of Sin lies in the southern portion. It is one of the four or five “wildernesses” of the Sinai Peninsula, the others being the wilderness of Paran (Gn 21:21), the wilderness of Shur (Ex 15:22), and the wilderness of Sinai (Nm 9:1) and the wilderness of Sin (Nm 33:11). These areas are not clearly defined, and there is probably some overlap. The area identified as the wilderness of Zin is associat...","summary_en":"ZIN, Wilderness of Area lying in the northern portion of the Sinai Peninsula, while the wilderness of Sin lies in the southern portion. It is one of the four or five “wildernesses” of the Sinai Peninsula, the others being the wilderness of Paran (Gn 21:21), the wilderness of Shur (Ex 15:22), and the wilderness of Sinai (Nm 9:1) and the wilderness of Sin (Nm 33:11). These areas are not clearly defined, and there is probably some overlap. The area identified as the wilderness of Zin is associat...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":9831,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dophkah","title_en":"Dophkah","content_ro":"<h3>DOPHKAH<\/h3>\n<p>Name of an area near the wilderness of Sin where the Israelites camped on their way to Mt Sinai (Nm 33:12-13). Its site is perhaps identical with Serabit el-Khadem, an Egyptian turquoise mining center. <em>See<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>DOPHKAH<\/h3>\n<p>Name of an area near the wilderness of Sin where the Israelites camped on their way to Mt Sinai (Nm 33:12-13). Its site is perhaps identical with Serabit el-Khadem, an Egyptian turquoise mining center. <em>See<\/em> Wilderness Wanderings.<\/p>","summary_ro":"DOPHKAH Name of an area near the wilderness of Sin where the Israelites camped on their way to Mt Sinai (Nm 33:12-13). Its site is perhaps identical with Serabit el-Khadem, an Egyptian turquoise mining center. See Wilderness Wanderings.","summary_en":"DOPHKAH Name of an area near the wilderness of Sin where the Israelites camped on their way to Mt Sinai (Nm 33:12-13). Its site is perhaps identical with Serabit el-Khadem, an Egyptian turquoise mining center. See Wilderness Wanderings.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32762,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rephidim","title_en":"Rephidim","content_ro":"<h3>REPHIDIM<\/h3>\n<p>Camping place of Israel in the wilderness of Paran, following their exodus from Egypt. Exodus 17:1 lists Rephidim as Israel’s stopping place after the wilderness of Sin. Numbers 33:12-15, however, specifies that after the wilderness of Sin, they camped at Dophkah and Alush, then Rephidim, before they journeyed on to the Sinai wilderness.<\/p>\n<p>Several incidents occurred at Rephidim during the wilderness travels of Israel. Upon arriving at Rephidim, the Israelites learned that there was no water to drink. The thirsty, disgruntled people complained to Moses. In reply, Moses struck a rock in Horeb with his staff (according to the Lord’s instruction) and water flowed out to satisfy the nation. Moses, however, named Rephidim Massah (meaning testing) and Meribah (meaning quarreling) because of Israel’s doubt of the Lord’s presence and provision (Ex 17:1-7).<\/p>\n<p>Rephidim was the site near which the Israelites, led by Joshua, engaged the Amalekites in battle. The Lord promised to grant Israel victory as long as Moses kept his hands in the air. With the assistance of Hur and Aaron, Moses held up his hands for the duration of the day, and the Israelites prevailed over the Amalekites.<\/p>\n\n<p>The location of Rephidim is uncertain. Some suggest Wadi Refayid in southwest Sinai. Others variously place it near modern Jebel Musa at Wadi Feiran or at Wadi es-Sheykh.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>REPHIDIM<\/h3>\n<p>Camping place of Israel in the wilderness of Paran, following their exodus from Egypt. Exodus 17:1 lists Rephidim as Israel’s stopping place after the wilderness of Sin. Numbers 33:12-15, however, specifies that after the wilderness of Sin, they camped at Dophkah and Alush, then Rephidim, before they journeyed on to the Sinai wilderness.<\/p>\n<p>Several incidents occurred at Rephidim during the wilderness travels of Israel. Upon arriving at Rephidim, the Israelites learned that there was no water to drink. The thirsty, disgruntled people complained to Moses. In reply, Moses struck a rock in Horeb with his staff (according to the Lord’s instruction) and water flowed out to satisfy the nation. Moses, however, named Rephidim Massah (meaning testing) and Meribah (meaning quarreling) because of Israel’s doubt of the Lord’s presence and provision (Ex 17:1-7).<\/p>\n<p>Rephidim was the site near which the Israelites, led by Joshua, engaged the Amalekites in battle. The Lord promised to grant Israel victory as long as Moses kept his hands in the air. With the assistance of Hur and Aaron, Moses held up his hands for the duration of the day, and the Israelites prevailed over the Amalekites.<\/p>\n\n<p>The location of Rephidim is uncertain. Some suggest Wadi Refayid in southwest Sinai. Others variously place it near modern Jebel Musa at Wadi Feiran or at Wadi es-Sheykh.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","summary_ro":"REPHIDIM Camping place of Israel in the wilderness of Paran, following their exodus from Egypt. Exodus 17:1 lists Rephidim as Israel’s stopping place after the wilderness of Sin. Numbers 33:12-15, however, specifies that after the wilderness of Sin, they camped at Dophkah and Alush, then Rephidim, before they journeyed on to the Sinai wilderness. Several incidents occurred at Rephidim during the wilderness travels of Israel. Upon arriving at Rephidim, the Israelites learned that there was no ...","summary_en":"REPHIDIM Camping place of Israel in the wilderness of Paran, following their exodus from Egypt. Exodus 17:1 lists Rephidim as Israel’s stopping place after the wilderness of Sin. Numbers 33:12-15, however, specifies that after the wilderness of Sin, they camped at Dophkah and Alush, then Rephidim, before they journeyed on to the Sinai wilderness. Several incidents occurred at Rephidim during the wilderness travels of Israel. Upon arriving at Rephidim, the Israelites learned that there was no ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":1187,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Alush","title_en":"Alush","content_ro":"<h3>ALUSH<\/h3>\n<p>Place where Israel encamped during the wilderness wanderings, mentioned as being between Dophkah and Rephidim (Nm 33:13-14) on the way to Mt Sinai.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>ALUSH<\/h3>\n<p>Place where Israel encamped during the wilderness wanderings, mentioned as being between Dophkah and Rephidim (Nm 33:13-14) on the way to Mt Sinai.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","summary_ro":"ALUSH Place where Israel encamped during the wilderness wanderings, mentioned as being between Dophkah and Rephidim (Nm 33:13-14) on the way to Mt Sinai. See also Wilderness Wanderings.","summary_en":"ALUSH Place where Israel encamped during the wilderness wanderings, mentioned as being between Dophkah and Rephidim (Nm 33:13-14) on the way to Mt Sinai. See also Wilderness Wanderings.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":44799,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:14","title_en":"Study Note: Numeri 33:14","content_ro":"<p><strong>33:14<\/strong> The entry for <em>Rephidim<\/em> (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).<\/p>","content_en":"<p><strong>33:14<\/strong> The entry for <em>Rephidim<\/em> (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).<\/p>","summary_ro":"33:14 The entry for Rephidim (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).","summary_en":"33:14 The entry for Rephidim (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72425,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:14","title_en":"Study Note: Numeri 33:14","content_ro":"<p><strong>33:14<\/strong> The entry for <em>Rephidim<\/em> (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).<\/p>","content_en":"<p><strong>33:14<\/strong> The entry for <em>Rephidim<\/em> (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).<\/p>","summary_ro":"33:14 The entry for Rephidim (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).","summary_en":"33:14 The entry for Rephidim (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100051,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:14","title_en":"Study Note: Numeri 33:14","content_ro":"<p><strong>33:14<\/strong> The entry for <em>Rephidim<\/em> (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).<\/p>","content_en":"<p><strong>33:14<\/strong> The entry for <em>Rephidim<\/em> (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).<\/p>","summary_ro":"33:14 The entry for Rephidim (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).","summary_en":"33:14 The entry for Rephidim (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127677,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:14","title_en":"Study Note: Numeri 33:14","content_ro":"<p><strong>33:14<\/strong> The entry for <em>Rephidim<\/em> (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).<\/p>","content_en":"<p><strong>33:14<\/strong> The entry for <em>Rephidim<\/em> (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).<\/p>","summary_ro":"33:14 The entry for Rephidim (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).","summary_en":"33:14 The entry for Rephidim (see study note on 20:13) adds a reminder of Israel’s rebellion there (Exod 17:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":44800,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:15","title_en":"Study Note: Numeri 33:15","content_ro":"<p><strong>33:15<\/strong> Tradition associates the <em>wilderness of Sinai<\/em> with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.<\/p>","content_en":"<p><strong>33:15<\/strong> Tradition associates the <em>wilderness of Sinai<\/em> with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.<\/p>","summary_ro":"33:15 Tradition associates the wilderness of Sinai with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.","summary_en":"33:15 Tradition associates the wilderness of Sinai with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72426,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:15","title_en":"Study Note: Numeri 33:15","content_ro":"<p><strong>33:15<\/strong> Tradition associates the <em>wilderness of Sinai<\/em> with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.<\/p>","content_en":"<p><strong>33:15<\/strong> Tradition associates the <em>wilderness of Sinai<\/em> with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.<\/p>","summary_ro":"33:15 Tradition associates the wilderness of Sinai with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.","summary_en":"33:15 Tradition associates the wilderness of Sinai with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100052,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:15","title_en":"Study Note: Numeri 33:15","content_ro":"<p><strong>33:15<\/strong> Tradition associates the <em>wilderness of Sinai<\/em> with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.<\/p>","content_en":"<p><strong>33:15<\/strong> Tradition associates the <em>wilderness of Sinai<\/em> with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.<\/p>","summary_ro":"33:15 Tradition associates the wilderness of Sinai with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.","summary_en":"33:15 Tradition associates the wilderness of Sinai with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127678,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:15","title_en":"Study Note: Numeri 33:15","content_ro":"<p><strong>33:15<\/strong> Tradition associates the <em>wilderness of Sinai<\/em> with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.<\/p>","content_en":"<p><strong>33:15<\/strong> Tradition associates the <em>wilderness of Sinai<\/em> with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.<\/p>","summary_ro":"33:15 Tradition associates the wilderness of Sinai with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.","summary_en":"33:15 Tradition associates the wilderness of Sinai with a mountainous region in the southern Sinai Peninsula near Jebel Musa (Arabic for “mountain of Moses”), though scholars have suggested other locations.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":21674,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kibroth-Hattaavah","title_en":"Kibroth-Hattaavah","content_ro":"<h3>KIBROTH-HATTAAVAH<\/h3>\n<p>Location in the wilderness where the Israelites who were killed by plague for craving meat from Egypt were buried (Nm 11:34-35; 33:16-17; Dt 9:22). It was situated between Mt Sinai and Hazeroth, but its exact site is unknown. The name, meaning “graves of craving,” accords with the account of the quails.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>KIBROTH-HATTAAVAH<\/h3>\n<p>Location in the wilderness where the Israelites who were killed by plague for craving meat from Egypt were buried (Nm 11:34-35; 33:16-17; Dt 9:22). It was situated between Mt Sinai and Hazeroth, but its exact site is unknown. The name, meaning “graves of craving,” accords with the account of the quails.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","summary_ro":"KIBROTH-HATTAAVAH Location in the wilderness where the Israelites who were killed by plague for craving meat from Egypt were buried (Nm 11:34-35; 33:16-17; Dt 9:22). It was situated between Mt Sinai and Hazeroth, but its exact site is unknown. The name, meaning “graves of craving,” accords with the account of the quails. See also Wilderness Wanderings.","summary_en":"KIBROTH-HATTAAVAH Location in the wilderness where the Israelites who were killed by plague for craving meat from Egypt were buried (Nm 11:34-35; 33:16-17; Dt 9:22). It was situated between Mt Sinai and Hazeroth, but its exact site is unknown. The name, meaning “graves of craving,” accords with the account of the quails. See also Wilderness Wanderings.","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44801,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:16","title_en":"Study Note: Numeri 33:16","content_ro":"<p><strong>33:16-36<\/strong> The journey between <em>Sinai<\/em> and <em>Kadesh<\/em>. Our ability to locate the named sites depends on the identification of Mount Sinai.<\/p>","content_en":"<p><strong>33:16-36<\/strong> The journey between <em>Sinai<\/em> and <em>Kadesh<\/em>. Our ability to locate the named sites depends on the identification of Mount Sinai.<\/p>","summary_ro":"33:16-36 The journey between Sinai and Kadesh. Our ability to locate the named sites depends on the identification of Mount Sinai.","summary_en":"33:16-36 The journey between Sinai and Kadesh. Our ability to locate the named sites depends on the identification of Mount Sinai.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44802,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:16","title_en":"Study Note: Numeri 33:16","content_ro":"<p><strong>33:16-17<\/strong> <em>Kibroth-hattaavah . . . Hazeroth:<\/em> See 11:34–12:16.<\/p>","content_en":"<p><strong>33:16-17<\/strong> <em>Kibroth-hattaavah . . . Hazeroth:<\/em> See 11:34–12:16.<\/p>","summary_ro":"33:16-17 Kibroth-hattaavah . . . Hazeroth: See 11:34–12:16.","summary_en":"33:16-17 Kibroth-hattaavah . . . Hazeroth: See 11:34–12:16.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72427,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:16","title_en":"Study Note: Numeri 33:16","content_ro":"<p><strong>33:16-36<\/strong> The journey between <em>Sinai<\/em> and <em>Kadesh<\/em>. Our ability to locate the named sites depends on the identification of Mount Sinai.<\/p>","content_en":"<p><strong>33:16-36<\/strong> The journey between <em>Sinai<\/em> and <em>Kadesh<\/em>. Our ability to locate the named sites depends on the identification of Mount Sinai.<\/p>","summary_ro":"33:16-36 The journey between Sinai and Kadesh. Our ability to locate the named sites depends on the identification of Mount Sinai.","summary_en":"33:16-36 The journey between Sinai and Kadesh. Our ability to locate the named sites depends on the identification of Mount Sinai.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72428,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:16","title_en":"Study Note: Numeri 33:16","content_ro":"<p><strong>33:16-17<\/strong> <em>Kibroth-hattaavah . . . Hazeroth:<\/em> See 11:34–12:16.<\/p>","content_en":"<p><strong>33:16-17<\/strong> <em>Kibroth-hattaavah . . . Hazeroth:<\/em> See 11:34–12:16.<\/p>","summary_ro":"33:16-17 Kibroth-hattaavah . . . Hazeroth: See 11:34–12:16.","summary_en":"33:16-17 Kibroth-hattaavah . . . Hazeroth: See 11:34–12:16.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100053,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:16","title_en":"Study Note: Numeri 33:16","content_ro":"<p><strong>33:16-36<\/strong> The journey between <em>Sinai<\/em> and <em>Kadesh<\/em>. Our ability to locate the named sites depends on the identification of Mount Sinai.<\/p>","content_en":"<p><strong>33:16-36<\/strong> The journey between <em>Sinai<\/em> and <em>Kadesh<\/em>. Our ability to locate the named sites depends on the identification of Mount Sinai.<\/p>","summary_ro":"33:16-36 The journey between Sinai and Kadesh. Our ability to locate the named sites depends on the identification of Mount Sinai.","summary_en":"33:16-36 The journey between Sinai and Kadesh. Our ability to locate the named sites depends on the identification of Mount Sinai.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100054,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:16","title_en":"Study Note: Numeri 33:16","content_ro":"<p><strong>33:16-17<\/strong> <em>Kibroth-hattaavah . . . Hazeroth:<\/em> See 11:34–12:16.<\/p>","content_en":"<p><strong>33:16-17<\/strong> <em>Kibroth-hattaavah . . . Hazeroth:<\/em> See 11:34–12:16.<\/p>","summary_ro":"33:16-17 Kibroth-hattaavah . . . Hazeroth: See 11:34–12:16.","summary_en":"33:16-17 Kibroth-hattaavah . . . Hazeroth: See 11:34–12:16.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127679,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:16","title_en":"Study Note: Numeri 33:16","content_ro":"<p><strong>33:16-36<\/strong> The journey between <em>Sinai<\/em> and <em>Kadesh<\/em>. Our ability to locate the named sites depends on the identification of Mount Sinai.<\/p>","content_en":"<p><strong>33:16-36<\/strong> The journey between <em>Sinai<\/em> and <em>Kadesh<\/em>. Our ability to locate the named sites depends on the identification of Mount Sinai.<\/p>","summary_ro":"33:16-36 The journey between Sinai and Kadesh. Our ability to locate the named sites depends on the identification of Mount Sinai.","summary_en":"33:16-36 The journey between Sinai and Kadesh. Our ability to locate the named sites depends on the identification of Mount Sinai.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127680,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:16","title_en":"Study Note: Numeri 33:16","content_ro":"<p><strong>33:16-17<\/strong> <em>Kibroth-hattaavah . . . Hazeroth:<\/em> See 11:34–12:16.<\/p>","content_en":"<p><strong>33:16-17<\/strong> <em>Kibroth-hattaavah . . . Hazeroth:<\/em> See 11:34–12:16.<\/p>","summary_ro":"33:16-17 Kibroth-hattaavah . . . Hazeroth: See 11:34–12:16.","summary_en":"33:16-17 Kibroth-hattaavah . . . Hazeroth: See 11:34–12:16.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":15534,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hazeroth","title_en":"Hazeroth","content_ro":"<h3>HAZEROTH<\/h3>\n<p>Camp of the Israelites during their wanderings in the desert. It was the third camp from Mt Sinai (Nm 11:35; 12:16; 33:17-18; Dt 1:1). Here Miriam and Aaron spoke against Moses for marrying a Cushite woman and questioned whether God spoke only through Moses (Nm 12:1-2). The site is probably modern ‘Ain Khadra, about 30 miles (48 kilometers) northeast of Jebel Musa.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>HAZEROTH<\/h3>\n<p>Camp of the Israelites during their wanderings in the desert. It was the third camp from Mt Sinai (Nm 11:35; 12:16; 33:17-18; Dt 1:1). Here Miriam and Aaron spoke against Moses for marrying a Cushite woman and questioned whether God spoke only through Moses (Nm 12:1-2). The site is probably modern ‘Ain Khadra, about 30 miles (48 kilometers) northeast of Jebel Musa.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","summary_ro":"HAZEROTH Camp of the Israelites during their wanderings in the desert. It was the third camp from Mt Sinai (Nm 11:35; 12:16; 33:17-18; Dt 1:1). Here Miriam and Aaron spoke against Moses for marrying a Cushite woman and questioned whether God spoke only through Moses (Nm 12:1-2). The site is probably modern ‘Ain Khadra, about 30 miles (48 kilometers) northeast of Jebel Musa. See also Wilderness Wanderings.","summary_en":"HAZEROTH Camp of the Israelites during their wanderings in the desert. It was the third camp from Mt Sinai (Nm 11:35; 12:16; 33:17-18; Dt 1:1). Here Miriam and Aaron spoke against Moses for marrying a Cushite woman and questioned whether God spoke only through Moses (Nm 12:1-2). The site is probably modern ‘Ain Khadra, about 30 miles (48 kilometers) northeast of Jebel Musa. See also Wilderness Wanderings.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":27900,"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":33188,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rithmah","title_en":"Rithmah","content_ro":"<h3>RITHMAH<\/h3>\n<p>Stopping place for Israel in the wilderness between Hazeroth and Rimmon-perez (Nm 33:18-19). <em>See<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>RITHMAH<\/h3>\n<p>Stopping place for Israel in the wilderness between Hazeroth and Rimmon-perez (Nm 33:18-19). <em>See<\/em> Wilderness Wanderings.<\/p>","summary_ro":"RITHMAH Stopping place for Israel in the wilderness between Hazeroth and Rimmon-perez (Nm 33:18-19). See Wilderness Wanderings.","summary_en":"RITHMAH Stopping place for Israel in the wilderness between Hazeroth and Rimmon-perez (Nm 33:18-19). See Wilderness Wanderings.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44803,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:18","title_en":"Study Note: Numeri 33:18","content_ro":"<p><strong>33:18-30<\/strong> Most of the place-names in this section appear nowhere else in the Old Testament.<\/p>","content_en":"<p><strong>33:18-30<\/strong> Most of the place-names in this section appear nowhere else in the Old Testament.<\/p>","summary_ro":"33:18-30 Most of the place-names in this section appear nowhere else in the Old Testament.","summary_en":"33:18-30 Most of the place-names in this section appear nowhere else in the Old Testament.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72429,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:18","title_en":"Study Note: Numeri 33:18","content_ro":"<p><strong>33:18-30<\/strong> Most of the place-names in this section appear nowhere else in the Old Testament.<\/p>","content_en":"<p><strong>33:18-30<\/strong> Most of the place-names in this section appear nowhere else in the Old Testament.<\/p>","summary_ro":"33:18-30 Most of the place-names in this section appear nowhere else in the Old Testament.","summary_en":"33:18-30 Most of the place-names in this section appear nowhere else in the Old Testament.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100055,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:18","title_en":"Study Note: Numeri 33:18","content_ro":"<p><strong>33:18-30<\/strong> Most of the place-names in this section appear nowhere else in the Old Testament.<\/p>","content_en":"<p><strong>33:18-30<\/strong> Most of the place-names in this section appear nowhere else in the Old Testament.<\/p>","summary_ro":"33:18-30 Most of the place-names in this section appear nowhere else in the Old Testament.","summary_en":"33:18-30 Most of the place-names in this section appear nowhere else in the Old Testament.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127681,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:18","title_en":"Study Note: Numeri 33:18","content_ro":"<p><strong>33:18-30<\/strong> Most of the place-names in this section appear nowhere else in the Old Testament.<\/p>","content_en":"<p><strong>33:18-30<\/strong> Most of the place-names in this section appear nowhere else in the Old Testament.<\/p>","summary_ro":"33:18-30 Most of the place-names in this section appear nowhere else in the Old Testament.","summary_en":"33:18-30 Most of the place-names in this section appear nowhere else in the Old Testament.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":33183,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rimmon-Perez","title_en":"Rimmon-Perez","content_ro":"<h3>RIMMON-PEREZ<\/h3>\n<p>Temporary camping place of the Israelites during their wilderness wanderings, mentioned between Rithmah and Libnah (Nm 33:19-20). <em>See<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>RIMMON-PEREZ<\/h3>\n<p>Temporary camping place of the Israelites during their wilderness wanderings, mentioned between Rithmah and Libnah (Nm 33:19-20). <em>See<\/em> Wilderness Wanderings.<\/p>","summary_ro":"RIMMON-PEREZ Temporary camping place of the Israelites during their wilderness wanderings, mentioned between Rithmah and Libnah (Nm 33:19-20). See Wilderness Wanderings.","summary_en":"RIMMON-PEREZ Temporary camping place of the Israelites during their wilderness wanderings, mentioned between Rithmah and Libnah (Nm 33:19-20). See Wilderness Wanderings.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":22375,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Laban (Place)","title_en":"Laban (Place)","content_ro":"<h3>LABAN (P<span>lace<\/span>)<\/h3>\n<p>Israelite camping place in Sinai (Dt 1:1). Some equate it with the Libnah of Numbers 33:20-21. Proposals for its location have ranged from just south of Rabbath-ammon to the Arabian coast south of Elath. Its site is still unknown.<\/p>","content_en":"<h3>LABAN (P<span>lace<\/span>)<\/h3>\n<p>Israelite camping place in Sinai (Dt 1:1). Some equate it with the Libnah of Numbers 33:20-21. Proposals for its location have ranged from just south of Rabbath-ammon to the Arabian coast south of Elath. Its site is still unknown.<\/p>","summary_ro":"LABAN (Place) Israelite camping place in Sinai (Dt 1:1). Some equate it with the Libnah of Numbers 33:20-21. Proposals for its location have ranged from just south of Rabbath-ammon to the Arabian coast south of Elath. Its site is still unknown.","summary_en":"LABAN (Place) Israelite camping place in Sinai (Dt 1:1). Some equate it with the Libnah of Numbers 33:20-21. Proposals for its location have ranged from just south of Rabbath-ammon to the Arabian coast south of Elath. Its site is still unknown.","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23143,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Libnah","title_en":"Libnah","content_ro":"<h3>LIBNAH<\/h3>\n<li>1. One of the stations at which the Israelites encamped during the wilderness journey. It was situated between Rimmon-perez and Rissah (Nm 33:20-21). <em>See<\/em> Wilderness Wanderings.<\/li>\n<li>2. Canaanite city-state in southern Palestine, conquered and destroyed by the Israelites under Joshua (Jos 10:29-31; 12:15). It was located within Judah’s territory (15:42) and later given to the Levites for an inheritance (Jos 21:13; 1 Chr 6:57).<\/li>\n<p>Three details in the city’s subsequent history are noted in Scripture: (1) During the reign of King Jehoram of Judah, at the time of Edom’s uprising, Libnah joined in the revolt but was subdued (2 Kgs 8:22; 2 Chr 21:10). (2) After King Sennacherib of Assyria took the city of Lachish, he proceeded to attack Libnah (2 Kgs 19:8; Is 37:8). Earlier Isaiah had affirmed to King Hezekiah that a rumor would cause the invading king to interrupt his military campaign against Judah and return to his own land; it was while Sennacherib was besieging Libnah that Isaiah’s affirmation was confirmed (2 Kgs 19:7-8). (3) The mother of Jehoahaz and Zedekiah, two of Judah’s last kings, was a native of Libnah (2 Kgs 23:31; 24:18; Jer 52:1).<\/p>","content_en":"<h3>LIBNAH<\/h3>\n<li>1. One of the stations at which the Israelites encamped during the wilderness journey. It was situated between Rimmon-perez and Rissah (Nm 33:20-21). <em>See<\/em> Wilderness Wanderings.<\/li>\n<li>2. Canaanite city-state in southern Palestine, conquered and destroyed by the Israelites under Joshua (Jos 10:29-31; 12:15). It was located within Judah’s territory (15:42) and later given to the Levites for an inheritance (Jos 21:13; 1 Chr 6:57).<\/li>\n<p>Three details in the city’s subsequent history are noted in Scripture: (1) During the reign of King Jehoram of Judah, at the time of Edom’s uprising, Libnah joined in the revolt but was subdued (2 Kgs 8:22; 2 Chr 21:10). (2) After King Sennacherib of Assyria took the city of Lachish, he proceeded to attack Libnah (2 Kgs 19:8; Is 37:8). Earlier Isaiah had affirmed to King Hezekiah that a rumor would cause the invading king to interrupt his military campaign against Judah and return to his own land; it was while Sennacherib was besieging Libnah that Isaiah’s affirmation was confirmed (2 Kgs 19:7-8). (3) The mother of Jehoahaz and Zedekiah, two of Judah’s last kings, was a native of Libnah (2 Kgs 23:31; 24:18; Jer 52:1).<\/p>","summary_ro":"LIBNAH 1. One of the stations at which the Israelites encamped during the wilderness journey. It was situated between Rimmon-perez and Rissah (Nm 33:20-21). See Wilderness Wanderings. 2. Canaanite city-state in southern Palestine, conquered and destroyed by the Israelites under Joshua (Jos 10:29-31; 12:15). It was located within Judah’s territory (15:42) and later given to the Levites for an inheritance (Jos 21:13; 1 Chr 6:57). Three details in the city’s subsequent history are noted in Scrip...","summary_en":"LIBNAH 1. One of the stations at which the Israelites encamped during the wilderness journey. It was situated between Rimmon-perez and Rissah (Nm 33:20-21). See Wilderness Wanderings. 2. Canaanite city-state in southern Palestine, conquered and destroyed by the Israelites under Joshua (Jos 10:29-31; 12:15). It was located within Judah’s territory (15:42) and later given to the Levites for an inheritance (Jos 21:13; 1 Chr 6:57). Three details in the city’s subsequent history are noted in Scrip...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":33187,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rissah","title_en":"Rissah","content_ro":"<h3>RISSAH<\/h3>\n<p>Stopping place for Israel in the wilderness between Libnah and Kehelathah (Nm 33:21-22). <em>See<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>RISSAH<\/h3>\n<p>Stopping place for Israel in the wilderness between Libnah and Kehelathah (Nm 33:21-22). <em>See<\/em> Wilderness Wanderings.<\/p>","summary_ro":"RISSAH Stopping place for Israel in the wilderness between Libnah and Kehelathah (Nm 33:21-22). See Wilderness Wanderings.","summary_en":"RISSAH Stopping place for Israel in the wilderness between Libnah and Kehelathah (Nm 33:21-22). See Wilderness Wanderings.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":21559,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kehelathah","title_en":"Kehelathah","content_ro":"<h3>KEHELATHAH<\/h3>\n<p>One of the places where the Israelites encamped on their journey from Egypt to Mt Sinai, located somewhere between Rissah and Mt Shepher (Nm 33:22-23).<\/p>","content_en":"<h3>KEHELATHAH<\/h3>\n<p>One of the places where the Israelites encamped on their journey from Egypt to Mt Sinai, located somewhere between Rissah and Mt Shepher (Nm 33:22-23).<\/p>","summary_ro":"KEHELATHAH One of the places where the Israelites encamped on their journey from Egypt to Mt Sinai, located somewhere between Rissah and Mt Shepher (Nm 33:22-23).","summary_en":"KEHELATHAH One of the places where the Israelites encamped on their journey from Egypt to Mt Sinai, located somewhere between Rissah and Mt Shepher (Nm 33:22-23).","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":34665,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shapher*","title_en":"Shapher*","content_ro":"<h3>SHAPHER*<\/h3>\n<p>KJV form of Shepher, the name of an unidentified mountain, in Numbers 33:23-24. <em>See<\/em> Shepher, Mount.<\/p>","content_en":"<h3>SHAPHER*<\/h3>\n<p>KJV form of Shepher, the name of an unidentified mountain, in Numbers 33:23-24. <em>See<\/em> Shepher, Mount.<\/p>","summary_ro":"SHAPHER* KJV form of Shepher, the name of an unidentified mountain, in Numbers 33:23-24. See Shepher, Mount.","summary_en":"SHAPHER* KJV form of Shepher, the name of an unidentified mountain, in Numbers 33:23-24. See Shepher, Mount.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34971,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mount Shepher","title_en":"Mount Shepher","content_ro":"<h3>SHEPHER, Mount<\/h3>\n<p>Temporary camping place for the Israelites during their wilderness wanderings. Mt Shepher was located between Kehelathah and Haradah (Nm 33:23-24).<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>SHEPHER, Mount<\/h3>\n<p>Temporary camping place for the Israelites during their wilderness wanderings. Mt Shepher was located between Kehelathah and Haradah (Nm 33:23-24).<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","summary_ro":"SHEPHER, Mount Temporary camping place for the Israelites during their wilderness wanderings. Mt Shepher was located between Kehelathah and Haradah (Nm 33:23-24). See also Wilderness Wanderings.","summary_en":"SHEPHER, Mount Temporary camping place for the Israelites during their wilderness wanderings. Mt Shepher was located between Kehelathah and Haradah (Nm 33:23-24). See also Wilderness Wanderings.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":15315,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Haradah","title_en":"Haradah","content_ro":"<h3>HARADAH<\/h3>\n<p>Twentieth wilderness encampment of the children of Israel, and the ninth from Sinai; listed between Mt Shepher and Makheloth. Its location is unknown (Nm 33:24-25).<\/p>","content_en":"<h3>HARADAH<\/h3>\n<p>Twentieth wilderness encampment of the children of Israel, and the ninth from Sinai; listed between Mt Shepher and Makheloth. Its location is unknown (Nm 33:24-25).<\/p>","summary_ro":"HARADAH Twentieth wilderness encampment of the children of Israel, and the ninth from Sinai; listed between Mt Shepher and Makheloth. Its location is unknown (Nm 33:24-25).","summary_en":"HARADAH Twentieth wilderness encampment of the children of Israel, and the ninth from Sinai; listed between Mt Shepher and Makheloth. Its location is unknown (Nm 33:24-25).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":23997,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Makheloth","title_en":"Makheloth","content_ro":"<h3>MAKHELOTH<\/h3>\n<p>One of the stopping places of the Israelites on their way to Canaan, situated between Haradah and Tahath (Nm 33:25-26). <em>See<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>MAKHELOTH<\/h3>\n<p>One of the stopping places of the Israelites on their way to Canaan, situated between Haradah and Tahath (Nm 33:25-26). <em>See<\/em> Wilderness Wanderings.<\/p>","summary_ro":"MAKHELOTH One of the stopping places of the Israelites on their way to Canaan, situated between Haradah and Tahath (Nm 33:25-26). See Wilderness Wanderings.","summary_en":"MAKHELOTH One of the stopping places of the Israelites on their way to Canaan, situated between Haradah and Tahath (Nm 33:25-26). See Wilderness Wanderings.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":36699,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tahath (Place)","title_en":"Tahath (Place)","content_ro":"<h3>TAHATH (P<span>lace<\/span>)<\/h3>\n<p>Temporary camping place for the Israelites during their wilderness wanderings, mentioned between Makheloth and Terah (Nm 33:26-27).<\/p>","content_en":"<h3>TAHATH (P<span>lace<\/span>)<\/h3>\n<p>Temporary camping place for the Israelites during their wilderness wanderings, mentioned between Makheloth and Terah (Nm 33:26-27).<\/p>","summary_ro":"TAHATH (Place) Temporary camping place for the Israelites during their wilderness wanderings, mentioned between Makheloth and Terah (Nm 33:26-27).","summary_en":"TAHATH (Place) Temporary camping place for the Israelites during their wilderness wanderings, mentioned between Makheloth and Terah (Nm 33:26-27).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":36763,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tarah*","title_en":"Tarah*","content_ro":"<h3>TARAH*<\/h3>\n<p>KJV spelling of Terah, one of the stopping places during the wilderness journey, in Numbers 33:27-28. <em>See<\/em> Terah (Place).<\/p>","content_en":"<h3>TARAH*<\/h3>\n<p>KJV spelling of Terah, one of the stopping places during the wilderness journey, in Numbers 33:27-28. <em>See<\/em> Terah (Place).<\/p>","summary_ro":"TARAH* KJV spelling of Terah, one of the stopping places during the wilderness journey, in Numbers 33:27-28. See Terah (Place).","summary_en":"TARAH* KJV spelling of Terah, one of the stopping places during the wilderness journey, in Numbers 33:27-28. See Terah (Place).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37108,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Terah (Place)","title_en":"Terah (Place)","content_ro":"<h3>TERAH (P<span>lace<\/span>)<\/h3>\n<p>One of the stopping places of the Israelites during their wilderness wanderings, listed between Tahath and Mithcah (Nm 33:27-28).<\/p>","content_en":"<h3>TERAH (P<span>lace<\/span>)<\/h3>\n<p>One of the stopping places of the Israelites during their wilderness wanderings, listed between Tahath and Mithcah (Nm 33:27-28).<\/p>","summary_ro":"TERAH (Place) One of the stopping places of the Israelites during their wilderness wanderings, listed between Tahath and Mithcah (Nm 33:27-28).","summary_en":"TERAH (Place) One of the stopping places of the Israelites during their wilderness wanderings, listed between Tahath and Mithcah (Nm 33:27-28).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":26092,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mithcah, Mithkah*","title_en":"Mithcah, Mithkah*","content_ro":"<h3>MITHCAH, MITHKAH*<\/h3>\n<p>One of the temporary camping places of the Israelites during their wilderness wanderings. It was mentioned between Terah and Hashmonah (Nm 33:28-29).<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>MITHCAH, MITHKAH*<\/h3>\n<p>One of the temporary camping places of the Israelites during their wilderness wanderings. It was mentioned between Terah and Hashmonah (Nm 33:28-29).<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","summary_ro":"MITHCAH, MITHKAH* One of the temporary camping places of the Israelites during their wilderness wanderings. It was mentioned between Terah and Hashmonah (Nm 33:28-29). See also Wilderness Wanderings.","summary_en":"MITHCAH, MITHKAH* One of the temporary camping places of the Israelites during their wilderness wanderings. It was mentioned between Terah and Hashmonah (Nm 33:28-29). See also Wilderness Wanderings.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":15439,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hashmonah","title_en":"Hashmonah","content_ro":"<h3>HASHMONAH<\/h3>\n<p>One of the places where the Israelites stopped during the 40 years they wandered in the wilderness (Nm 33:29-30). <em>See<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>HASHMONAH<\/h3>\n<p>One of the places where the Israelites stopped during the 40 years they wandered in the wilderness (Nm 33:29-30). <em>See<\/em> Wilderness Wanderings.<\/p>","summary_ro":"HASHMONAH One of the places where the Israelites stopped during the 40 years they wandered in the wilderness (Nm 33:29-30). See Wilderness Wanderings.","summary_en":"HASHMONAH One of the places where the Israelites stopped during the 40 years they wandered in the wilderness (Nm 33:29-30). See Wilderness Wanderings.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":16651,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mount Hor","title_en":"Mount Hor","content_ro":"<h3>HOR, Mount<\/h3>\n<li>1. Mountain located at the border of the land of Edom (Nm 20:23; 33:37). Mt Hor was the first place to which the Israelites came (Nm 20:22) after wandering nearly 40 years (Dt 2:14). Moses’ brother, Aaron, would not be permitted to enter Canaan because he had refused to carry out the Lord’s instructions at Meribah (Nm 20:7-13, 24). Stripped of his priestly garments, which were then put on his son Eleazar, Aaron died on the top of Mt Hor (Nm 20:25-29) at the age of 123. A similar punishment was later meted out to Moses, whose death on Mt Nebo is compared to Aaron’s death on Mt Hor (Dt 32:49-51). According to Deuteronomy 10:6, Aaron died and was buried at Moserah (probably the Moseroth of Nm 33:30-31), a place that must have been very close to (or perhaps a part of) Mt Hor.<\/li>\n<p>The location of Mt Hor remains uncertain. The traditional site, Jebel Nebi Harun (which means “the mountain of the prophet Aaron”) is almost 4,800 feet (1.5 kilometers) high and is the tallest mountain in Edom. The Muslims claim that a small building on its summit is the tomb of Aaron. But Jebel Nebi Harun is located near Petra—in the middle of Edom—and too far east of Kadesh. A more likely location is Jebel Madeira, situated on the northwest border of Edom about 15 miles (24 kilometers) northeast of Kadesh. In any event, the Hebrew word <span class=\"hebrew\" lang=\"he\">hor<\/span> probably means “mount” (as in Gn 49:26), so that “Mt Hor” perhaps means simply “mountain of mountains” or “high mountain” rather than being a proper name.<\/p>\n<li>2. Another mountain located in the far north (Nm 34:7-8). Generally identified as either Mt Hermon or Jebel Akkar, it too was perhaps simply an unusually high mountain.<\/li>","content_en":"<h3>HOR, Mount<\/h3>\n<li>1. Mountain located at the border of the land of Edom (Nm 20:23; 33:37). Mt Hor was the first place to which the Israelites came (Nm 20:22) after wandering nearly 40 years (Dt 2:14). Moses’ brother, Aaron, would not be permitted to enter Canaan because he had refused to carry out the Lord’s instructions at Meribah (Nm 20:7-13, 24). Stripped of his priestly garments, which were then put on his son Eleazar, Aaron died on the top of Mt Hor (Nm 20:25-29) at the age of 123. A similar punishment was later meted out to Moses, whose death on Mt Nebo is compared to Aaron’s death on Mt Hor (Dt 32:49-51). According to Deuteronomy 10:6, Aaron died and was buried at Moserah (probably the Moseroth of Nm 33:30-31), a place that must have been very close to (or perhaps a part of) Mt Hor.<\/li>\n<p>The location of Mt Hor remains uncertain. The traditional site, Jebel Nebi Harun (which means “the mountain of the prophet Aaron”) is almost 4,800 feet (1.5 kilometers) high and is the tallest mountain in Edom. The Muslims claim that a small building on its summit is the tomb of Aaron. But Jebel Nebi Harun is located near Petra—in the middle of Edom—and too far east of Kadesh. A more likely location is Jebel Madeira, situated on the northwest border of Edom about 15 miles (24 kilometers) northeast of Kadesh. In any event, the Hebrew word <span class=\"hebrew\" lang=\"he\">hor<\/span> probably means “mount” (as in Gn 49:26), so that “Mt Hor” perhaps means simply “mountain of mountains” or “high mountain” rather than being a proper name.<\/p>\n<li>2. Another mountain located in the far north (Nm 34:7-8). Generally identified as either Mt Hermon or Jebel Akkar, it too was perhaps simply an unusually high mountain.<\/li>","summary_ro":"HOR, Mount 1. Mountain located at the border of the land of Edom (Nm 20:23; 33:37). Mt Hor was the first place to which the Israelites came (Nm 20:22) after wandering nearly 40 years (Dt 2:14). Moses’ brother, Aaron, would not be permitted to enter Canaan because he had refused to carry out the Lord’s instructions at Meribah (Nm 20:7-13, 24). Stripped of his priestly garments, which were then put on his son Eleazar, Aaron died on the top of Mt Hor (Nm 20:25-29) at the age of 123. A similar pu...","summary_en":"HOR, Mount 1. Mountain located at the border of the land of Edom (Nm 20:23; 33:37). Mt Hor was the first place to which the Israelites came (Nm 20:22) after wandering nearly 40 years (Dt 2:14). Moses’ brother, Aaron, would not be permitted to enter Canaan because he had refused to carry out the Lord’s instructions at Meribah (Nm 20:7-13, 24). Stripped of his priestly garments, which were then put on his son Eleazar, Aaron died on the top of Mt Hor (Nm 20:25-29) at the age of 123. A similar pu...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26312,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Moseroth Moserah","title_en":"Moseroth Moserah","content_ro":"<h3>MOSERAH, MOSEROTH<\/h3>\n<p>Temporary camping place of the Israelites during their wilderness wanderings. It was positioned between Hashmonah and Bene-jaakan (Nm 33:30-31). Later, Aaron died and was buried there (Dt 10:6). Moseroth is the plural form of Moserah.<\/p>","content_en":"<h3>MOSERAH, MOSEROTH<\/h3>\n<p>Temporary camping place of the Israelites during their wilderness wanderings. It was positioned between Hashmonah and Bene-jaakan (Nm 33:30-31). Later, Aaron died and was buried there (Dt 10:6). Moseroth is the plural form of Moserah.<\/p>","summary_ro":"MOSERAH, MOSEROTH Temporary camping place of the Israelites during their wilderness wanderings. It was positioned between Hashmonah and Bene-jaakan (Nm 33:30-31). Later, Aaron died and was buried there (Dt 10:6). Moseroth is the plural form of Moserah.","summary_en":"MOSERAH, MOSEROTH Temporary camping place of the Israelites during their wilderness wanderings. It was positioned between Hashmonah and Bene-jaakan (Nm 33:30-31). Later, Aaron died and was buried there (Dt 10:6). Moseroth is the plural form of Moserah.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44804,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:30","title_en":"Study Note: Numeri 33:30","content_ro":"<p><strong>33:30-31<\/strong> <em>Moseroth<\/em> was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).<\/p>","content_en":"<p><strong>33:30-31<\/strong> <em>Moseroth<\/em> was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).<\/p>","summary_ro":"33:30-31 Moseroth was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).","summary_en":"33:30-31 Moseroth was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72430,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:30","title_en":"Study Note: Numeri 33:30","content_ro":"<p><strong>33:30-31<\/strong> <em>Moseroth<\/em> was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).<\/p>","content_en":"<p><strong>33:30-31<\/strong> <em>Moseroth<\/em> was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).<\/p>","summary_ro":"33:30-31 Moseroth was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).","summary_en":"33:30-31 Moseroth was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100056,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:30","title_en":"Study Note: Numeri 33:30","content_ro":"<p><strong>33:30-31<\/strong> <em>Moseroth<\/em> was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).<\/p>","content_en":"<p><strong>33:30-31<\/strong> <em>Moseroth<\/em> was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).<\/p>","summary_ro":"33:30-31 Moseroth was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).","summary_en":"33:30-31 Moseroth was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127682,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:30","title_en":"Study Note: Numeri 33:30","content_ro":"<p><strong>33:30-31<\/strong> <em>Moseroth<\/em> was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).<\/p>","content_en":"<p><strong>33:30-31<\/strong> <em>Moseroth<\/em> was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).<\/p>","summary_ro":"33:30-31 Moseroth was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).","summary_en":"33:30-31 Moseroth was also called “Moserah” (Deut 10:6). This is where Aaron died and was buried (cp. Num 20:22-29; 33:37-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":4121,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bene-Jaakan*, Beeroth","title_en":"Bene-Jaakan*, Beeroth","content_ro":"<h3>BEEROTH BENE-JAAKAN*<\/h3>\n<p>Site where the Israelites camped during their wilderness journey from Egypt, near Moserah or Moseroth (Dt 10:6; see <span>nlt<\/span> mg); also called Bene-jaakan in Numbers 33:31-32. Beeroth Bene-jaakan means “well of Jaakan’s sons.” <em>See<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>BEEROTH BENE-JAAKAN*<\/h3>\n<p>Site where the Israelites camped during their wilderness journey from Egypt, near Moserah or Moseroth (Dt 10:6; see <span>nlt<\/span> mg); also called Bene-jaakan in Numbers 33:31-32. Beeroth Bene-jaakan means “well of Jaakan’s sons.” <em>See<\/em> Wilderness Wanderings.<\/p>","summary_ro":"BEEROTH BENE-JAAKAN* Site where the Israelites camped during their wilderness journey from Egypt, near Moserah or Moseroth (Dt 10:6; see nlt mg); also called Bene-jaakan in Numbers 33:31-32. Beeroth Bene-jaakan means “well of Jaakan’s sons.” See Wilderness Wanderings.","summary_en":"BEEROTH BENE-JAAKAN* Site where the Israelites camped during their wilderness journey from Egypt, near Moserah or Moseroth (Dt 10:6; see nlt mg); also called Bene-jaakan in Numbers 33:31-32. Beeroth Bene-jaakan means “well of Jaakan’s sons.” See Wilderness Wanderings.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4278,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bene-Jaakan","title_en":"Bene-Jaakan","content_ro":"<h3>BENE-JAAKAN<\/h3>\n<p>Place where Israel camped near Edom’s border (Nm 33:31-32). <em>See<\/em> Beeroth Bene-jaakan.<\/p>","content_en":"<h3>BENE-JAAKAN<\/h3>\n<p>Place where Israel camped near Edom’s border (Nm 33:31-32). <em>See<\/em> Beeroth Bene-jaakan.<\/p>","summary_ro":"BENE-JAAKAN Place where Israel camped near Edom’s border (Nm 33:31-32). See Beeroth Bene-jaakan.","summary_en":"BENE-JAAKAN Place where Israel camped near Edom’s border (Nm 33:31-32). See Beeroth Bene-jaakan.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":16658,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hor-Haggidgad","title_en":"Hor-Haggidgad","content_ro":"<h3>HOR-HAGGIDGAD<\/h3>\n<p>Camping place of the Israelites during their wilderness wanderings (Nm 33:32-33). It may be the Gudgodah of Deuteronomy 10:7, and has been identified with Wadi Ghadaghed.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>HOR-HAGGIDGAD<\/h3>\n<p>Camping place of the Israelites during their wilderness wanderings (Nm 33:32-33). It may be the Gudgodah of Deuteronomy 10:7, and has been identified with Wadi Ghadaghed.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","summary_ro":"HOR-HAGGIDGAD Camping place of the Israelites during their wilderness wanderings (Nm 33:32-33). It may be the Gudgodah of Deuteronomy 10:7, and has been identified with Wadi Ghadaghed. See also Wilderness Wanderings.","summary_en":"HOR-HAGGIDGAD Camping place of the Israelites during their wilderness wanderings (Nm 33:32-33). It may be the Gudgodah of Deuteronomy 10:7, and has been identified with Wadi Ghadaghed. See also Wilderness Wanderings.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":20903,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jotbathah","title_en":"Jotbathah","content_ro":"<h3>JOTBATHAH<\/h3>\n<p>Temporary camping place of the Israelites during their wilderness wanderings, located between Hor-haggidgad and Abronah (Nm 33:33-34). Later, following the death of Aaron, Israel journeyed from Gudgodah to this place, noted for its streams of water (Dt 10:7).<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>JOTBATHAH<\/h3>\n<p>Temporary camping place of the Israelites during their wilderness wanderings, located between Hor-haggidgad and Abronah (Nm 33:33-34). Later, following the death of Aaron, Israel journeyed from Gudgodah to this place, noted for its streams of water (Dt 10:7).<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","summary_ro":"JOTBATHAH Temporary camping place of the Israelites during their wilderness wanderings, located between Hor-haggidgad and Abronah (Nm 33:33-34). Later, following the death of Aaron, Israel journeyed from Gudgodah to this place, noted for its streams of water (Dt 10:7). See also Wilderness Wanderings.","summary_en":"JOTBATHAH Temporary camping place of the Israelites during their wilderness wanderings, located between Hor-haggidgad and Abronah (Nm 33:33-34). Later, following the death of Aaron, Israel journeyed from Gudgodah to this place, noted for its streams of water (Dt 10:7). See also Wilderness Wanderings.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":297,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abronah","title_en":"Abronah","content_ro":"<h3>ABRONAH<\/h3>\n<p>Place near Elath where the Israelites camped on their journey from Egypt to Canaan (Nm 33:34-35). <em>See<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>ABRONAH<\/h3>\n<p>Place near Elath where the Israelites camped on their journey from Egypt to Canaan (Nm 33:34-35). <em>See<\/em> Wilderness Wanderings.<\/p>","summary_ro":"ABRONAH Place near Elath where the Israelites camped on their journey from Egypt to Canaan (Nm 33:34-35). See Wilderness Wanderings.","summary_en":"ABRONAH Place near Elath where the Israelites camped on their journey from Egypt to Canaan (Nm 33:34-35). See Wilderness Wanderings.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10014,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ebronah*","title_en":"Ebronah*","content_ro":"<h3>EBRONAH*<\/h3>\n<p>KJV form of Abronah, an Israelite stopping place in the wilderness, in Numbers 33:34-35. <em>See<\/em> Abronah.<\/p>","content_en":"<h3>EBRONAH*<\/h3>\n<p>KJV form of Abronah, an Israelite stopping place in the wilderness, in Numbers 33:34-35. <em>See<\/em> Abronah.<\/p>","summary_ro":"EBRONAH* KJV form of Abronah, an Israelite stopping place in the wilderness, in Numbers 33:34-35. See Abronah.","summary_en":"EBRONAH* KJV form of Abronah, an Israelite stopping place in the wilderness, in Numbers 33:34-35. See Abronah.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false}],"35":[{"id":11768,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ezion-Geber","title_en":"Ezion-Geber","content_ro":"<h3>EZION-GEBER<\/h3>\n<p>Important port near some significant ruins at the head of the Gulf of Aqaba. Ezion-geber was one of the stations where the Israelites encamped while on their way to the plains of Moab (Nm 33:35-36; Dt 2:8). The city is not mentioned again until Solomon’s time. From this port Solomon and Hiram, king of Tyre, carried on a profitable commercial venture. Solomon’s products included copper (mined in the Arabah at Timna, 15 miles, or 24.1 kilometers, north of Ezion-geber), olive oil, and possibly products bought from Egypt, such as linen, and chariots (1 Kgs 10:28-29). The “ships of Tarshish,” with the ships of Hiram, made a round trip of three years from Ezion-geber to many ports along the coasts of Africa and Arabia and possibly even as far as India (1 Kgs 10:22). In exchange the fleet brought back gold from Ophir, along with precious stones, almug wood (vv 11-12), silver, ivory, apes, and peacocks (v 22). Solomon’s alliance with the Phoenicians of Tyre gave him a port on the Mediterranean (which he himself did not have). The alliance also gave Hiram and the Phoenicians an outlet at Ezion-geber for trading in the Indian Ocean.<\/p>\n<p>With the division of the kingdom after Solomon, the port was under Judah’s control. It was burned and destroyed by Shishak of Egypt in his invasion of Judah in Rehoboam’s fifth year (925 <span>BC<\/span>). A second city was built on the ruins, but there is no mention of a navy. Jehoshaphat was able to restore the fleet to sail once again, but some storm or other disaster wrecked the ships (1 Kgs 22:48). In subsequent Judean history, Judah was able to use the port when it was strong, but in its times of weakness, other nations did (e.g., Edom, 2 Kgs 8:20-22; 16:6). <em>See<\/em> Exodus, The; Wilderness Wanderings.<\/p>","content_en":"<h3>EZION-GEBER<\/h3>\n<p>Important port near some significant ruins at the head of the Gulf of Aqaba. Ezion-geber was one of the stations where the Israelites encamped while on their way to the plains of Moab (Nm 33:35-36; Dt 2:8). The city is not mentioned again until Solomon’s time. From this port Solomon and Hiram, king of Tyre, carried on a profitable commercial venture. Solomon’s products included copper (mined in the Arabah at Timna, 15 miles, or 24.1 kilometers, north of Ezion-geber), olive oil, and possibly products bought from Egypt, such as linen, and chariots (1 Kgs 10:28-29). The “ships of Tarshish,” with the ships of Hiram, made a round trip of three years from Ezion-geber to many ports along the coasts of Africa and Arabia and possibly even as far as India (1 Kgs 10:22). In exchange the fleet brought back gold from Ophir, along with precious stones, almug wood (vv 11-12), silver, ivory, apes, and peacocks (v 22). Solomon’s alliance with the Phoenicians of Tyre gave him a port on the Mediterranean (which he himself did not have). The alliance also gave Hiram and the Phoenicians an outlet at Ezion-geber for trading in the Indian Ocean.<\/p>\n<p>With the division of the kingdom after Solomon, the port was under Judah’s control. It was burned and destroyed by Shishak of Egypt in his invasion of Judah in Rehoboam’s fifth year (925 <span>BC<\/span>). A second city was built on the ruins, but there is no mention of a navy. Jehoshaphat was able to restore the fleet to sail once again, but some storm or other disaster wrecked the ships (1 Kgs 22:48). In subsequent Judean history, Judah was able to use the port when it was strong, but in its times of weakness, other nations did (e.g., Edom, 2 Kgs 8:20-22; 16:6). <em>See<\/em> Exodus, The; Wilderness Wanderings.<\/p>","summary_ro":"EZION-GEBER Important port near some significant ruins at the head of the Gulf of Aqaba. Ezion-geber was one of the stations where the Israelites encamped while on their way to the plains of Moab (Nm 33:35-36; Dt 2:8). The city is not mentioned again until Solomon’s time. From this port Solomon and Hiram, king of Tyre, carried on a profitable commercial venture. Solomon’s products included copper (mined in the Arabah at Timna, 15 miles, or 24.1 kilometers, north of Ezion-geber), olive oil, an...","summary_en":"EZION-GEBER Important port near some significant ruins at the head of the Gulf of Aqaba. Ezion-geber was one of the stations where the Israelites encamped while on their way to the plains of Moab (Nm 33:35-36; Dt 2:8). The city is not mentioned again until Solomon’s time. From this port Solomon and Hiram, king of Tyre, carried on a profitable commercial venture. Solomon’s products included copper (mined in the Arabah at Timna, 15 miles, or 24.1 kilometers, north of Ezion-geber), olive oil, an...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32580,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Red Sea","title_en":"Red Sea","content_ro":"<h3>RED SEA<\/h3>\n<p>Arm of the Indian Ocean, extending to the northwest and lying between the continents of Africa and Asia. It is a long, narrow body of water, some 1,350 miles (2,172.2 kilometers) long and averaging 180 miles (289.6 kilometers) in width. It is flanked on the east by the Arabian Peninsula, while its African shore includes Egypt, the Sudan, Eritrea, and Ethiopia. At the northwest, the peninsula of Sinai juts into the sea, with the Gulf of Suez on the west and the Gulf of Aqaba on the east. At the northwestern end of the Gulf of Suez is the city of Suez and the water connection with the Mediterranean Sea via the Suez Canal. At the tip of the Gulf of Aqaba is the Israeli port of Eilat and the sole Jordanian port, Aqaba. The waters of this sea are extremely rich in aquatic life; the fish and other animal life from the Red Sea could provide much of the food needs for this part of the world. There are few cities, few good roads, and little arable land adjoining the Red Sea.<\/p>\n<p>In the Hebrew OT the Red Sea is called the “Sea of Reeds” or “Sea of Rushes,” but English translations ordinarily give “Red Sea,” following the Septuagint. This body of water could be different from what is known today as the Red Sea. In the NT the only references to the Red Sea by that name are in the defense of Stephen before the council (Acts 7:36) and in the “heroes of faith” chapter (Heb 11:29).<\/p>\n<p>The crossing of the Red Sea by the Israelites at the time of the exodus is one of the most celebrated events of Hebrew history and has been memorialized by the Jewish people to the present time. The place of this crossing is much debated, but wherever it occurred, it is evident that the water was too deep to wade across and the distance too far to swim. And it was deep enough to cover all the Egyptian army and wide enough to drown all of their number. Confronted by the sea and closely pursued by the crack troops and skilled chariotry of the best army in the world at that time, the Israelites were delivered by the direct intervention of the Lord, who used an east wind to make a channel for their passage upon the bed of the sea (see Ex 14:10-31).<\/p>\n<p>When the Lord overwhelmed the Egyptian forces in the sea, the deliverance of the Israelites from the Egyptian threat was complete. This victory was celebrated by songs (Ex 15:1-21) and was often recalled in accounts of the Lord’s works in behalf of Israel (see Jos 4:23; 24:6-7; Pss 106:7-9; 136:13-15). Even the people of Jericho heard what God did at the Red Sea and fear fell upon them (Jos 2:9-10).<\/p>\n<p>The route taken by Israel paralleled the eastern shore of the Gulf of Suez for some distance. After they left Elim, they camped beside the sea (Nm 33:9-11). Then they turned inland to head for Mt Sinai.<\/p>\n<p>From Sinai they headed northeast, paralleling the Gulf of Aqaba as closely as possible and certainly touching the Red Sea at Ezion-geber (Nm 33:35). Following their failure to enter Canaan from Kadesh-barnea and their defeat at Hormah, they turned south to the point at which Mt Seir approaches the Gulf of Aqaba (cf. Dt 2:8).<\/p>\n<p>The southernmost border of the Promised Land is indicated as the Red Sea (Ex 23:31). Solomon’s kingdom extended to the Gulf of Aqaba, for at Ezion-geber near Eloth he built a fleet of ships that went to Ophir, from which gold and other precious and exotic commodities were brought (1 Kgs 9:26-28; cf. 2 Chr 8:17-18). Later, Jehoshaphat attempted to do the same, but his ships were wrecked at Ezion-geber (1 Kgs 22:48; 2 Chr 20:36-37).<\/p>\n<p><em>See also<\/em> Exodus, The; Exodus, Book of.<\/p>","content_en":"<h3>RED SEA<\/h3>\n<p>Arm of the Indian Ocean, extending to the northwest and lying between the continents of Africa and Asia. It is a long, narrow body of water, some 1,350 miles (2,172.2 kilometers) long and averaging 180 miles (289.6 kilometers) in width. It is flanked on the east by the Arabian Peninsula, while its African shore includes Egypt, the Sudan, Eritrea, and Ethiopia. At the northwest, the peninsula of Sinai juts into the sea, with the Gulf of Suez on the west and the Gulf of Aqaba on the east. At the northwestern end of the Gulf of Suez is the city of Suez and the water connection with the Mediterranean Sea via the Suez Canal. At the tip of the Gulf of Aqaba is the Israeli port of Eilat and the sole Jordanian port, Aqaba. The waters of this sea are extremely rich in aquatic life; the fish and other animal life from the Red Sea could provide much of the food needs for this part of the world. There are few cities, few good roads, and little arable land adjoining the Red Sea.<\/p>\n<p>In the Hebrew OT the Red Sea is called the “Sea of Reeds” or “Sea of Rushes,” but English translations ordinarily give “Red Sea,” following the Septuagint. This body of water could be different from what is known today as the Red Sea. In the NT the only references to the Red Sea by that name are in the defense of Stephen before the council (Acts 7:36) and in the “heroes of faith” chapter (Heb 11:29).<\/p>\n<p>The crossing of the Red Sea by the Israelites at the time of the exodus is one of the most celebrated events of Hebrew history and has been memorialized by the Jewish people to the present time. The place of this crossing is much debated, but wherever it occurred, it is evident that the water was too deep to wade across and the distance too far to swim. And it was deep enough to cover all the Egyptian army and wide enough to drown all of their number. Confronted by the sea and closely pursued by the crack troops and skilled chariotry of the best army in the world at that time, the Israelites were delivered by the direct intervention of the Lord, who used an east wind to make a channel for their passage upon the bed of the sea (see Ex 14:10-31).<\/p>\n<p>When the Lord overwhelmed the Egyptian forces in the sea, the deliverance of the Israelites from the Egyptian threat was complete. This victory was celebrated by songs (Ex 15:1-21) and was often recalled in accounts of the Lord’s works in behalf of Israel (see Jos 4:23; 24:6-7; Pss 106:7-9; 136:13-15). Even the people of Jericho heard what God did at the Red Sea and fear fell upon them (Jos 2:9-10).<\/p>\n<p>The route taken by Israel paralleled the eastern shore of the Gulf of Suez for some distance. After they left Elim, they camped beside the sea (Nm 33:9-11). Then they turned inland to head for Mt Sinai.<\/p>\n<p>From Sinai they headed northeast, paralleling the Gulf of Aqaba as closely as possible and certainly touching the Red Sea at Ezion-geber (Nm 33:35). Following their failure to enter Canaan from Kadesh-barnea and their defeat at Hormah, they turned south to the point at which Mt Seir approaches the Gulf of Aqaba (cf. Dt 2:8).<\/p>\n<p>The southernmost border of the Promised Land is indicated as the Red Sea (Ex 23:31). Solomon’s kingdom extended to the Gulf of Aqaba, for at Ezion-geber near Eloth he built a fleet of ships that went to Ophir, from which gold and other precious and exotic commodities were brought (1 Kgs 9:26-28; cf. 2 Chr 8:17-18). Later, Jehoshaphat attempted to do the same, but his ships were wrecked at Ezion-geber (1 Kgs 22:48; 2 Chr 20:36-37).<\/p>\n<p><em>See also<\/em> Exodus, The; Exodus, Book of.<\/p>","summary_ro":"RED SEA Arm of the Indian Ocean, extending to the northwest and lying between the continents of Africa and Asia. It is a long, narrow body of water, some 1,350 miles (2,172.2 kilometers) long and averaging 180 miles (289.6 kilometers) in width. It is flanked on the east by the Arabian Peninsula, while its African shore includes Egypt, the Sudan, Eritrea, and Ethiopia. At the northwest, the peninsula of Sinai juts into the sea, with the Gulf of Suez on the west and the Gulf of Aqaba on the eas...","summary_en":"RED SEA Arm of the Indian Ocean, extending to the northwest and lying between the continents of Africa and Asia. It is a long, narrow body of water, some 1,350 miles (2,172.2 kilometers) long and averaging 180 miles (289.6 kilometers) in width. It is flanked on the east by the Arabian Peninsula, while its African shore includes Egypt, the Sudan, Eritrea, and Ethiopia. At the northwest, the peninsula of Sinai juts into the sea, with the Gulf of Suez on the west and the Gulf of Aqaba on the eas...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37643,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Travel","title_en":"Travel","content_ro":"<h3>TRAVEL<\/h3>\n<p>In biblical times travelers found roads bad and often impassable. Sea voyages were made in comparatively small ships, usually by military and commercial personnel, and hardly ever for simple tourist traffic. With little reason to travel, ordinary citizens tended to remain in fairly limited areas. From time to time, there were group migrations, and sometimes people traveled for religious festivals or fled from war or famine.<\/p>\n\n<p class=\"h2\" id=\"TravelinOldTestamentTimes\">Travel in Old Testament Times<\/p>\n<p>Several accounts depict the people of Israel moving over restricted areas to graze their flocks. Joseph’s brothers took their flocks from the south of the land up to Shechem and then to Dothan (Gn 37:12-17), but this was a mere 60 miles (96.5 kilometers). David traveled around Palestine and even went to Moab (1 Sm 22:3). The Danites moved from their home southwest of Jerusalem to the north, just south of the Lebanon Mountains (Jgs 18).<\/p>\n<p>Examples of travel for pasturage, migration, and protection could be multiplied. Such travelers would normally walk, though the ass was used both for riding and as a pack animal. The ox was employed for transporting heavy loads and sometimes for people (Gn 46:5). Later the camel came into general use (1 Kgs 10:2; 2 Kgs 8:9). Little is known of resting places for travelers in OT times. There are only a few references to a “lodging place” (<span class=\"hebrew\" lang=\"he\">malon<\/span>) in OT narratives (Gn 42:27; 43:21; Ex 4:24).<\/p>\n<p class=\"h2\" id=\"TravelinNewTestamentTimes\">Travel in New Testament Times<\/p>\n<p>The Roman world knew a great deal of travel: to fulfill religious obligations at festival time, for trade, for government administration, for military purposes. Not the least among first-century travelers were the early Christian missionaries.<\/p>\n<p>The advent of Roman peace and authority and the construction of well-made stone roads made travel relatively safe and quick. The modes of travel improved over that known in OT times. Long distances were traveled within the Roman Empire over good roads and in comparative safety. There were some hazards, however, notably in sea travel, from wind, storms, and pirates (Acts 15:39; 18:18-22; Rom 15:24-25; 2 Cor 11:25-26). Paul’s sea journey to Rome, for example, was perilous (Acts 27:1–28:14).<\/p>\n<p>The NT mentions a number of journeys on foot. Mary journeyed from Galilee to Judea to visit Elizabeth (Lk 1:39-40, 56). The baby Jesus was born in Bethlehem during the census (2:1-7); Jesus was brought to Jerusalem to comply with the Jewish purification law (v 22). Thus three trips were made from Nazareth to Jerusalem, a distance of about 70 miles (112.6 kilometers), from the time of Jesus’ conception to Mary’s purification. The annual Passover visit was made by Joseph and Mary (vv 41-51). Other journeys are mentioned (Jn 2:13; 5:1; 7:1-10; 12:1). Jesus himself walked to Jericho from Galilee (Mk 1:1-11) and also to the region of Tyre and Sidon (7:24). He was in Samaria more than once (Lk 17:11; Jn 4:4). His last journey to Jerusalem was via Jericho and up through the hills to Jerusalem (Mk 10:1, 46; 11:1). His last journey after the resurrection was to Emmaus (Lk 24:13-35).<\/p>\n<p>Paul traveled by sea on each of his missionary journeys (Acts 13:1-14; 15:41–18:22; 18:23–21:17), generally accompanied by friends. He also made many journeys on foot in Palestine, Asia Minor, and the Greek peninsula. But not all travel was on foot in NT times. The ass, used for carrying loads, often carried people. Jesus once rode from Bethphage to Jerusalem, a short but highly symbolic journey (Mt 21:2-7; Mk 11:1-11; Jn 12:12-15). When Joseph traveled with his pregnant wife, Mary, to Bethlehem for the census at the time of Jesus’ birth, Mary probably rode on an ass. The Ethiopian eunuch was riding in a chariot after worshiping at Jerusalem and was joined by Philip traveling on foot (Acts 8:26-38). Roman soldiers both marched and made wide use of horses. When Paul was brought to Caesarea from Jerusalem, mounts were prepared for him (23:23-24).<\/p>\n<p class=\"h2\" id=\"RoadsandSeaLanes\">Roads and Sea Lanes<\/p>\n<p>The roads of biblical times figured prominently in the geography, topography, and history of Palestine—a land that served as a bridge between Egypt and centers of civilization and trade in the Middle East. Many of the roads were strategically important, both commercially and militarily. Some roads gained significance as pilgrim routes to facilitate travel to religious centers like Jerusalem. Roads in biblical times were of three main types: long-distance international roads, medium-distance intraregional roads, and a variety of roads inside each region or state.<\/p>\n<h5>Great International Roads<\/h5>\n<p>These linked the Mediterranean coast to the northern Tigris Valley and southern Mesopotamia. Some linked Mesopotamia to Asia Minor, while others led south to Egypt, either along the coast or east of the Jordan River and the Dead Sea and across the Sinai Peninsula. There were trade routes between Anatolia and Assyria early in the second millennium <span>BC<\/span>. Apparently the military campaign referred to in Genesis 14 aimed to secure the great trade route, the King’s Highway, from northern Mesopotamia to Egypt. Military invaders and travelers from Babylonia, Assyria, and Persia would head across the hinterlands of Syria toward the coast before turning south into Palestine and Egypt. The advent of European powers, Greece and Rome, into the Middle East opened up another vast network of international roads for the peoples of the East. Until Roman times, these roads were not surfaced with stone but were cleared pathways. They were very rough, ungraded, and in wet weather, impassable in many places. But they were evidently well defined by “waymarks” and “guideposts” (Jer 31:21). With the coming of the Romans, important roads were built with deep foundations and with large blocks of flat stone at the surface. The remains of these roads are still seen in many places in the Middle East and in Europe. Distance markers or milestones were regularly placed along the roads.<\/p>\n<h5>International North-South Roads in Palestine<\/h5>\n<p>The roads that linked countries to the north with Egypt passed through Palestine, a natural land bridge. There were three major roads. The coastal road began in Damascus and passed via Hazor across the plain of Esdraelon, through the Megiddo Pass, down the coast past Gaza and into Egypt. This was probably “the way of the sea” (Is 9:1). The Sinai road led from Egypt into the southern Negev and then to Kadesh-barnea, Beersheba, Hebron, Jerusalem, Shechem, Acco, Tyre, and Sidon. The Red Sea road entered the Palestine area from the Gulf of Aqaba, where the ancient port of Elath and Solomon’s port of Ezion-geber stood (Nm 33:35; 2 Chr 8:17). From there it led through the mountainous areas of Transjordan, crossing the deep wadis and then north through the Hauran region to Damascus. This was the road taken by caravans from southern Arabia to Damascus, the ancient King’s Highway (Nm 20:17; 21:22).<\/p>\n<p>There were other north-south roads of lesser importance. One coastal road led from Joppa via Caesarea and Dor to Acco, where it linked with the Sinai road. Evidently it was not very significant until Roman times, when the port of Caesarea was built. The marshes in the plain of Sharon posed many problems. The plain of Esdraelon was also marshy and interrupted the roads north in bad seasons. A raised road across the swampy sections was eventually constructed. Another road led north from Hazor, branching off the main trunk road to Damascus. The Jordan Valley road skirted the southwestern part of Galilee and led down the Jordan Valley to Jericho.<\/p>\n<h5>East-West Roads<\/h5>\n<p>Several important roads ran east-west, intersecting the larger roads leading north. One such road led from Gaza to Beersheba and then down the Arabah, with an offshoot to Petra. Another led from Ashkelon, via Gath, to Hebron and on to En-gedi on the Dead Sea. Another road led from Joppa east up the valley of Aijalon (Jos 10:6-14) to Bethel and on to Jericho. One well-used road led from Joppa to Shechem, across the Jordan at Adam (3:16) and into Gilead in Transjordan. Other roads led from Acco eastward to Galilee and also up the coast to Tyre and Sidon. There were, indeed, numerous east-west roads that provided contact between various parts of Palestine. In Roman times, when the speedy movement of armies was essential, some of the old roads were greatly improved and new ones built.<\/p>\n<h5>Sea Lanes<\/h5>\n<p>The people of Israel, unlike the Phoenicians, seldom used the sea lanes. When Solomon planned to send ships down the Red Sea to Ophir (1 Kgs 9:26-28), he used Phoenician seamen. Jehoshaphat planned a similar expedition, but his ships were wrecked (22:48-49). Coastal traffic in OT times was in the hands of Philistines and Phoenicians. There were several ports along the Mediterranean Sea coast, such as Gaza, Joppa, Dor, and Acco, but none was very good. There were also sea lanes linking the Mediterranean coast with Egypt and distant Tarshish (probably Spain). The other coastal water was the Gulf of Aqaba with its two ports—Ezion-geber for Transjordan, and Elath for west of the Jordan. Solomon’s fleet used Ezion-geber as its home port.<\/p>\n\n<p>In NT times things changed considerably. The Middle East produced commodities used by peoples farther west, especially the Romans. Alexandria in Egypt and Antioch in Syria handled both cargo and travelers. Smaller ports like those in Palestine and many others around the coast of Asia Minor provided a haven for ships. One ingenious scheme to avoid a 200-mile (321.8-kilometer) journey around the Greek peninsula was to drag small boats across the five-mile- (8-kilometer-) wide isthmus at Corinth. Even the largest ship in NT times was in danger from wind and storm at sea (Acts 27), so sea travel was undertaken preferably when the risk of storms was minimal, roughly from November to March. There was a lot of sea traffic in the Mediterranean Sea at appropriate seasons, largely for trade. Grain ships crossed regularly from Rome to Egypt and to the east.<\/p>\n<p>Ships were driven by sail power supplemented as necessary by oars operated by slaves. Some indication of the size of ships comes from the discovery of ancient wrecks and from Latin and Greek literature. An old dry dock 130 feet (39.6 meters) long found near Athens was once used for Greek war vessels, which were smaller than the cargo vessels. The Roman writer Lucian refers to an Alexandrian grain ship 180 feet (54.9 meters) long, suggesting a capacity of about 1,200 tons (1,088.6 metric tons). Paul’s ship carried 276 persons (Acts 27:37). Modern underwater archaeology is providing valuable information about these ancient ships.<\/p>\n<h5>Reasons for Travel<\/h5>\n<p>The most important reason for travel in NT times was for trade and commerce, which involved far more than merely transporting goods. There were agents, supervisors, insurers of cargo, bankers, and a whole range of people involved in the acquisition and safe delivery of the cargo.<\/p>\n<p>Military travel was considerable. A wide variety of tasks had to be undertaken in the way of reconnaissance, procuring of supplies, forward arrangements for the bivouacking of troops, and the transport of both troops and equipment.<\/p>\n<p>Some travelers were tradespeople changing their place of employment, like Aquila and Priscilla (Acts 18:2-3). Aquila had traveled from Pontus on the Black Sea to Rome and then, in a time of persecution, he had fled to Corinth with his wife. Many others traveled for similar reasons.<\/p>\n<p>People on religious pilgrimage traveled by land or sea. Jews from many lands journeyed to Jerusalem for the annual Passover festivities (cf. Acts 2:5-11). Non-Jews went to religious centers at Ephesus, Athens, and Eleusis, where there were important temples. Many minor temples also attracted pilgrims. The construction of new temples and a variety of government administration buildings brought craftsmen from afar. Often the materials used in construction had to be transported to the site. Some people made trips for health reasons to temples famed for healing miracles or to enjoy the benefits of hot springs like those at Capernaum or Tiberias. Athletes traveled to centers for important contests like the Olympic games, and crowds of people flocked to witness the spectacle. Some travelers were students or teachers going to great centers of learning—the universities of those times. Yet others traveled as official emissaries bearing important government and commercial documents. Despite all this activity, vast numbers of ordinary citizens hardly ever traveled more than a few miles from their homes.<\/p>","content_en":"<h3>TRAVEL<\/h3>\n<p>In biblical times travelers found roads bad and often impassable. Sea voyages were made in comparatively small ships, usually by military and commercial personnel, and hardly ever for simple tourist traffic. With little reason to travel, ordinary citizens tended to remain in fairly limited areas. From time to time, there were group migrations, and sometimes people traveled for religious festivals or fled from war or famine.<\/p>\n\n<p class=\"h2\" id=\"TravelinOldTestamentTimes\">Travel in Old Testament Times<\/p>\n<p>Several accounts depict the people of Israel moving over restricted areas to graze their flocks. Joseph’s brothers took their flocks from the south of the land up to Shechem and then to Dothan (Gn 37:12-17), but this was a mere 60 miles (96.5 kilometers). David traveled around Palestine and even went to Moab (1 Sm 22:3). The Danites moved from their home southwest of Jerusalem to the north, just south of the Lebanon Mountains (Jgs 18).<\/p>\n<p>Examples of travel for pasturage, migration, and protection could be multiplied. Such travelers would normally walk, though the ass was used both for riding and as a pack animal. The ox was employed for transporting heavy loads and sometimes for people (Gn 46:5). Later the camel came into general use (1 Kgs 10:2; 2 Kgs 8:9). Little is known of resting places for travelers in OT times. There are only a few references to a “lodging place” (<span class=\"hebrew\" lang=\"he\">malon<\/span>) in OT narratives (Gn 42:27; 43:21; Ex 4:24).<\/p>\n<p class=\"h2\" id=\"TravelinNewTestamentTimes\">Travel in New Testament Times<\/p>\n<p>The Roman world knew a great deal of travel: to fulfill religious obligations at festival time, for trade, for government administration, for military purposes. Not the least among first-century travelers were the early Christian missionaries.<\/p>\n<p>The advent of Roman peace and authority and the construction of well-made stone roads made travel relatively safe and quick. The modes of travel improved over that known in OT times. Long distances were traveled within the Roman Empire over good roads and in comparative safety. There were some hazards, however, notably in sea travel, from wind, storms, and pirates (Acts 15:39; 18:18-22; Rom 15:24-25; 2 Cor 11:25-26). Paul’s sea journey to Rome, for example, was perilous (Acts 27:1–28:14).<\/p>\n<p>The NT mentions a number of journeys on foot. Mary journeyed from Galilee to Judea to visit Elizabeth (Lk 1:39-40, 56). The baby Jesus was born in Bethlehem during the census (2:1-7); Jesus was brought to Jerusalem to comply with the Jewish purification law (v 22). Thus three trips were made from Nazareth to Jerusalem, a distance of about 70 miles (112.6 kilometers), from the time of Jesus’ conception to Mary’s purification. The annual Passover visit was made by Joseph and Mary (vv 41-51). Other journeys are mentioned (Jn 2:13; 5:1; 7:1-10; 12:1). Jesus himself walked to Jericho from Galilee (Mk 1:1-11) and also to the region of Tyre and Sidon (7:24). He was in Samaria more than once (Lk 17:11; Jn 4:4). His last journey to Jerusalem was via Jericho and up through the hills to Jerusalem (Mk 10:1, 46; 11:1). His last journey after the resurrection was to Emmaus (Lk 24:13-35).<\/p>\n<p>Paul traveled by sea on each of his missionary journeys (Acts 13:1-14; 15:41–18:22; 18:23–21:17), generally accompanied by friends. He also made many journeys on foot in Palestine, Asia Minor, and the Greek peninsula. But not all travel was on foot in NT times. The ass, used for carrying loads, often carried people. Jesus once rode from Bethphage to Jerusalem, a short but highly symbolic journey (Mt 21:2-7; Mk 11:1-11; Jn 12:12-15). When Joseph traveled with his pregnant wife, Mary, to Bethlehem for the census at the time of Jesus’ birth, Mary probably rode on an ass. The Ethiopian eunuch was riding in a chariot after worshiping at Jerusalem and was joined by Philip traveling on foot (Acts 8:26-38). Roman soldiers both marched and made wide use of horses. When Paul was brought to Caesarea from Jerusalem, mounts were prepared for him (23:23-24).<\/p>\n<p class=\"h2\" id=\"RoadsandSeaLanes\">Roads and Sea Lanes<\/p>\n<p>The roads of biblical times figured prominently in the geography, topography, and history of Palestine—a land that served as a bridge between Egypt and centers of civilization and trade in the Middle East. Many of the roads were strategically important, both commercially and militarily. Some roads gained significance as pilgrim routes to facilitate travel to religious centers like Jerusalem. Roads in biblical times were of three main types: long-distance international roads, medium-distance intraregional roads, and a variety of roads inside each region or state.<\/p>\n<h5>Great International Roads<\/h5>\n<p>These linked the Mediterranean coast to the northern Tigris Valley and southern Mesopotamia. Some linked Mesopotamia to Asia Minor, while others led south to Egypt, either along the coast or east of the Jordan River and the Dead Sea and across the Sinai Peninsula. There were trade routes between Anatolia and Assyria early in the second millennium <span>BC<\/span>. Apparently the military campaign referred to in Genesis 14 aimed to secure the great trade route, the King’s Highway, from northern Mesopotamia to Egypt. Military invaders and travelers from Babylonia, Assyria, and Persia would head across the hinterlands of Syria toward the coast before turning south into Palestine and Egypt. The advent of European powers, Greece and Rome, into the Middle East opened up another vast network of international roads for the peoples of the East. Until Roman times, these roads were not surfaced with stone but were cleared pathways. They were very rough, ungraded, and in wet weather, impassable in many places. But they were evidently well defined by “waymarks” and “guideposts” (Jer 31:21). With the coming of the Romans, important roads were built with deep foundations and with large blocks of flat stone at the surface. The remains of these roads are still seen in many places in the Middle East and in Europe. Distance markers or milestones were regularly placed along the roads.<\/p>\n<h5>International North-South Roads in Palestine<\/h5>\n<p>The roads that linked countries to the north with Egypt passed through Palestine, a natural land bridge. There were three major roads. The coastal road began in Damascus and passed via Hazor across the plain of Esdraelon, through the Megiddo Pass, down the coast past Gaza and into Egypt. This was probably “the way of the sea” (Is 9:1). The Sinai road led from Egypt into the southern Negev and then to Kadesh-barnea, Beersheba, Hebron, Jerusalem, Shechem, Acco, Tyre, and Sidon. The Red Sea road entered the Palestine area from the Gulf of Aqaba, where the ancient port of Elath and Solomon’s port of Ezion-geber stood (Nm 33:35; 2 Chr 8:17). From there it led through the mountainous areas of Transjordan, crossing the deep wadis and then north through the Hauran region to Damascus. This was the road taken by caravans from southern Arabia to Damascus, the ancient King’s Highway (Nm 20:17; 21:22).<\/p>\n<p>There were other north-south roads of lesser importance. One coastal road led from Joppa via Caesarea and Dor to Acco, where it linked with the Sinai road. Evidently it was not very significant until Roman times, when the port of Caesarea was built. The marshes in the plain of Sharon posed many problems. The plain of Esdraelon was also marshy and interrupted the roads north in bad seasons. A raised road across the swampy sections was eventually constructed. Another road led north from Hazor, branching off the main trunk road to Damascus. The Jordan Valley road skirted the southwestern part of Galilee and led down the Jordan Valley to Jericho.<\/p>\n<h5>East-West Roads<\/h5>\n<p>Several important roads ran east-west, intersecting the larger roads leading north. One such road led from Gaza to Beersheba and then down the Arabah, with an offshoot to Petra. Another led from Ashkelon, via Gath, to Hebron and on to En-gedi on the Dead Sea. Another road led from Joppa east up the valley of Aijalon (Jos 10:6-14) to Bethel and on to Jericho. One well-used road led from Joppa to Shechem, across the Jordan at Adam (3:16) and into Gilead in Transjordan. Other roads led from Acco eastward to Galilee and also up the coast to Tyre and Sidon. There were, indeed, numerous east-west roads that provided contact between various parts of Palestine. In Roman times, when the speedy movement of armies was essential, some of the old roads were greatly improved and new ones built.<\/p>\n<h5>Sea Lanes<\/h5>\n<p>The people of Israel, unlike the Phoenicians, seldom used the sea lanes. When Solomon planned to send ships down the Red Sea to Ophir (1 Kgs 9:26-28), he used Phoenician seamen. Jehoshaphat planned a similar expedition, but his ships were wrecked (22:48-49). Coastal traffic in OT times was in the hands of Philistines and Phoenicians. There were several ports along the Mediterranean Sea coast, such as Gaza, Joppa, Dor, and Acco, but none was very good. There were also sea lanes linking the Mediterranean coast with Egypt and distant Tarshish (probably Spain). The other coastal water was the Gulf of Aqaba with its two ports—Ezion-geber for Transjordan, and Elath for west of the Jordan. Solomon’s fleet used Ezion-geber as its home port.<\/p>\n\n<p>In NT times things changed considerably. The Middle East produced commodities used by peoples farther west, especially the Romans. Alexandria in Egypt and Antioch in Syria handled both cargo and travelers. Smaller ports like those in Palestine and many others around the coast of Asia Minor provided a haven for ships. One ingenious scheme to avoid a 200-mile (321.8-kilometer) journey around the Greek peninsula was to drag small boats across the five-mile- (8-kilometer-) wide isthmus at Corinth. Even the largest ship in NT times was in danger from wind and storm at sea (Acts 27), so sea travel was undertaken preferably when the risk of storms was minimal, roughly from November to March. There was a lot of sea traffic in the Mediterranean Sea at appropriate seasons, largely for trade. Grain ships crossed regularly from Rome to Egypt and to the east.<\/p>\n<p>Ships were driven by sail power supplemented as necessary by oars operated by slaves. Some indication of the size of ships comes from the discovery of ancient wrecks and from Latin and Greek literature. An old dry dock 130 feet (39.6 meters) long found near Athens was once used for Greek war vessels, which were smaller than the cargo vessels. The Roman writer Lucian refers to an Alexandrian grain ship 180 feet (54.9 meters) long, suggesting a capacity of about 1,200 tons (1,088.6 metric tons). Paul’s ship carried 276 persons (Acts 27:37). Modern underwater archaeology is providing valuable information about these ancient ships.<\/p>\n<h5>Reasons for Travel<\/h5>\n<p>The most important reason for travel in NT times was for trade and commerce, which involved far more than merely transporting goods. There were agents, supervisors, insurers of cargo, bankers, and a whole range of people involved in the acquisition and safe delivery of the cargo.<\/p>\n<p>Military travel was considerable. A wide variety of tasks had to be undertaken in the way of reconnaissance, procuring of supplies, forward arrangements for the bivouacking of troops, and the transport of both troops and equipment.<\/p>\n<p>Some travelers were tradespeople changing their place of employment, like Aquila and Priscilla (Acts 18:2-3). Aquila had traveled from Pontus on the Black Sea to Rome and then, in a time of persecution, he had fled to Corinth with his wife. Many others traveled for similar reasons.<\/p>\n<p>People on religious pilgrimage traveled by land or sea. Jews from many lands journeyed to Jerusalem for the annual Passover festivities (cf. Acts 2:5-11). Non-Jews went to religious centers at Ephesus, Athens, and Eleusis, where there were important temples. Many minor temples also attracted pilgrims. The construction of new temples and a variety of government administration buildings brought craftsmen from afar. Often the materials used in construction had to be transported to the site. Some people made trips for health reasons to temples famed for healing miracles or to enjoy the benefits of hot springs like those at Capernaum or Tiberias. Athletes traveled to centers for important contests like the Olympic games, and crowds of people flocked to witness the spectacle. Some travelers were students or teachers going to great centers of learning—the universities of those times. Yet others traveled as official emissaries bearing important government and commercial documents. Despite all this activity, vast numbers of ordinary citizens hardly ever traveled more than a few miles from their homes.<\/p>","summary_ro":"TRAVEL In biblical times travelers found roads bad and often impassable. Sea voyages were made in comparatively small ships, usually by military and commercial personnel, and hardly ever for simple tourist traffic. With little reason to travel, ordinary citizens tended to remain in fairly limited areas. From time to time, there were group migrations, and sometimes people traveled for religious festivals or fled from war or famine. Travel in Old Testament Times Several accounts depict the peop...","summary_en":"TRAVEL In biblical times travelers found roads bad and often impassable. Sea voyages were made in comparatively small ships, usually by military and commercial personnel, and hardly ever for simple tourist traffic. With little reason to travel, ordinary citizens tended to remain in fairly limited areas. From time to time, there were group migrations, and sometimes people traveled for religious festivals or fled from war or famine. Travel in Old Testament Times Several accounts depict the peop...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44805,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:35","title_en":"Study Note: Numeri 33:35","content_ro":"<p><strong>33:35<\/strong> <em>Ezion-geber<\/em> (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.<\/p>","content_en":"<p><strong>33:35<\/strong> <em>Ezion-geber<\/em> (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.<\/p>","summary_ro":"33:35 Ezion-geber (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.","summary_en":"33:35 Ezion-geber (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72431,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:35","title_en":"Study Note: Numeri 33:35","content_ro":"<p><strong>33:35<\/strong> <em>Ezion-geber<\/em> (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.<\/p>","content_en":"<p><strong>33:35<\/strong> <em>Ezion-geber<\/em> (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.<\/p>","summary_ro":"33:35 Ezion-geber (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.","summary_en":"33:35 Ezion-geber (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100057,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:35","title_en":"Study Note: Numeri 33:35","content_ro":"<p><strong>33:35<\/strong> <em>Ezion-geber<\/em> (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.<\/p>","content_en":"<p><strong>33:35<\/strong> <em>Ezion-geber<\/em> (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.<\/p>","summary_ro":"33:35 Ezion-geber (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.","summary_en":"33:35 Ezion-geber (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127683,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:35","title_en":"Study Note: Numeri 33:35","content_ro":"<p><strong>33:35<\/strong> <em>Ezion-geber<\/em> (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.<\/p>","content_en":"<p><strong>33:35<\/strong> <em>Ezion-geber<\/em> (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.<\/p>","summary_ro":"33:35 Ezion-geber (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.","summary_en":"33:35 Ezion-geber (cp. Deut 2:8) was located near the northern end of the Gulf of Aqaba.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"36":[{"id":27761,"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":44806,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:36","title_en":"Study Note: Numeri 33:36","content_ro":"<p><strong>33:36<\/strong> Israel was residing in <em>Kadesh<\/em> (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.<\/p>","content_en":"<p><strong>33:36<\/strong> Israel was residing in <em>Kadesh<\/em> (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.<\/p>","summary_ro":"33:36 Israel was residing in Kadesh (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.","summary_en":"33:36 Israel was residing in Kadesh (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72432,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:36","title_en":"Study Note: Numeri 33:36","content_ro":"<p><strong>33:36<\/strong> Israel was residing in <em>Kadesh<\/em> (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.<\/p>","content_en":"<p><strong>33:36<\/strong> Israel was residing in <em>Kadesh<\/em> (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.<\/p>","summary_ro":"33:36 Israel was residing in Kadesh (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.","summary_en":"33:36 Israel was residing in Kadesh (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100058,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:36","title_en":"Study Note: Numeri 33:36","content_ro":"<p><strong>33:36<\/strong> Israel was residing in <em>Kadesh<\/em> (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.<\/p>","content_en":"<p><strong>33:36<\/strong> Israel was residing in <em>Kadesh<\/em> (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.<\/p>","summary_ro":"33:36 Israel was residing in Kadesh (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.","summary_en":"33:36 Israel was residing in Kadesh (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127684,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:36","title_en":"Study Note: Numeri 33:36","content_ro":"<p><strong>33:36<\/strong> Israel was residing in <em>Kadesh<\/em> (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.<\/p>","content_en":"<p><strong>33:36<\/strong> Israel was residing in <em>Kadesh<\/em> (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.<\/p>","summary_ro":"33:36 Israel was residing in Kadesh (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.","summary_en":"33:36 Israel was residing in Kadesh (13:26; 27:14; “Kadesh-barnea,” 32:8) when the spies reported on their trip through Canaan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"37":[{"id":10094,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Edomites Edom","title_en":"Edomites Edom","content_ro":"<h3>EDOM, EDOMITES<\/h3>\n<p>Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geological times the area was thrust up to a considerable height, and dark-red sandstone cliffs were exposed along the western side where the land falls steeply into the Arabah, the southern extension of the deep depression in which the Dead Sea and the Jordan Valley lie. The Edom Plateau rises to over 5,000 feet (1,523.9 meters), reaching over 5,600 feet (1,706.8 meters) in places. The area divides into two unequal parts. The region of Punon forms something of a valley between the smaller northern part and the longer southern part. The northern section is not quite so high, though in a limited area near Radhadiyeh it reaches 5,300 feet (1,615.4 meters). The southern section is longer and generally higher, being over 5,000 feet (1,523.9 meters) throughout the central ridge and touching 5,687 feet (1,733.3 meters) at one point. To the east, the escarpment does not fall below 4,000 feet (1,219.1 meters), except in the north. The desert lies beyond and limits expansion eastward. To the west, the land falls away rather steeply into the Arabah. The extent of Edom to the west varied from time to time. It was comparatively easy to gain access to the Negev of southern Judah in this area, and Edomite encroachments were made from time to time. The southern frontier was marked by an extensive limestone scarp at the southern edge of the plateau. This ran eastward from Ain Gharandal in the Arabah. Beyond this barrier to the south lay rocky, uninhabitable desert, through which merchants must have journeyed to the port at Ezion-geber for trade.<\/p>\n<p>The land of Edom was, on the whole, inhospitable, though there were areas where farming could be undertaken, particularly to the northeast. Here herds of animals could be grazed. Edom’s wealth, however, came largely from the caravan trade that came up from the south and brought goods from India and South Arabia to the Mediterranean coast and Egypt. The important King’s Highway (Nm 21:22) passed through Edom on its way north.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>Biblically, the name Edom does not appear in the genealogy in Genesis 10. It first appears in the story of Esau in Genesis 25:30. Esau was called Edom from the red color of the pottage for which he sold his birthright to his brother, Jacob. In Genesis 36 there is reference to an Edomite kingdom at a time well before the appearance of an Israelite kingdom, though it is possible that the “chiefs” of Edom were tribal chieftains or non-dynastic leaders like the Israelite judges.<\/p>\n<p>The earliest nonbiblical references come from Egypt and seem to confirm this. Amarna Letter 288 (early 14th century <span>BC<\/span>) refers to the “lands of Seir,” and the crossing of the Shashu tribes of Edom into Egypt is mentioned by Seti II (1214–1208 <span>BC<\/span>) and Ramses III (1198–1166 <span>BC<\/span>). There are no Egyptian references to towns or rulers, only to tribal Bedouin from Seir-Edom. There is some evidence that Ramses II was in Transjordan about 1280–1270 <span>BC<\/span>, but there is no clear evidence that there was a centralized government before the 13th century <span>BC<\/span>. Rather, the land was occupied mainly by seminomadic people. From then on, permanent settlements began to appear, a fact that has relevance for the date of the exodus. The Song of Moses in Exodus 15 refers to the “chiefs of Edom.” By the time of the exodus, there appears to have been a kingdom of Edom (Nm 20:14, 18, 20-23; 33:37; 34:3). The Israelites skirted Edom on their journey to the Promised Land (Jgs 5:4; 11:17-18).<\/p>\n<p>At the time of the rise of the Israelite monarchy, Saul fought successfully against Edom (1 Sm 14:47). Doeg the Edomite was the chief of Saul’s herdsmen (21:7; 22:9, 18-22). At the beginning of the 10th century <span>BC<\/span>, David defeated Edom in the Valley of Salt and killed many Edomites (2 Sm 8:13; 1 Chr 18:12). Thereafter, David placed garrisons in Edom, and the Edomites became his subjects (2 Sm 8:14). It is not clear whether David saw in these people a military threat or whether he was interested in the supply of copper from their land and the potential wealth that would flow from the caravan traffic passing through Edom. David’s successes resulted in the flight of a certain Hadad, who was “of the royal house of Edom” to Egypt (1 Kgs 11:14-17), where he married a member of the Egyptian royal family (vv 18-20). On David’s death, Hadad returned to Edom, where he became king. It would seem that a monarchical form of government had developed by David’s time. Solomon continued to exert influence in Edom. He had access to the port of Ezion-geber (9:26).<\/p>\n<p>The biblical records provide no information about Edom from the end of Solomon’s reign until the days of Jehoshaphat of Judah (872–848 <span>BC<\/span>). Jehoshaphat was able to occupy the port of Ezion-geber, although his ships were wrecked there, possibly by the Edomites (1 Kgs 22:48; 2 Chr 20:36-37). Israel combined with Judah and Edom in an unsuccessful campaign against King Mesha of Moab (2 Kgs 3:4-27). Edom was able to throw off Judah’s authority under King Jehoram (853–841 <span>BC<\/span>) and set up a king of its own (8:20-22). It remained independent until the days of King Amaziah of Judah (796–767 <span>BC<\/span>), who conquered Edom as far south as Sela, defeating a large army of the Edomites in the Valley of Salt (2 Kgs 14:7; 2 Chr 25:11-13). This gave Judah control of the copper mines in the Punon area. King Uzziah of Judah (792–740 <span>BC<\/span>) was able to push his control south to Elath (near Ezion-geber; 2 Kgs 14:22; 2 Chr 26:1-2). Before the end of the eighth century <span>BC<\/span>, in the days of Ahaz (735–715 <span>BC<\/span>), Edom defeated Judah and recovered Elath (2 Kgs 16:6). Thereafter, Judah lost control over Edom.<\/p>\n<p>During the eighth century <span>BC<\/span>, the Assyrians began to move into Transjordan. About 800 <span>BC<\/span> Adad-nirari III (810–782 <span>BC<\/span>) claimed to have conquered several of these western states and to have imposed the payment of tribute. Then Tiglath-pileser III (745–727 <span>BC<\/span>) received tribute from Qaus-malaku of Edom. Sargon II (722–705 <span>BC<\/span>) spoke of an unnamed ruler of Edom who was involved in the rebellion of Ashdod in 713 <span>BC<\/span>. Sennacherib (705–681 <span>BC<\/span>) spoke of a certain Aiarammu, who brought gifts from Edom. Esarhaddon (681–669 <span>BC<\/span>) referred to Qaus-gabri, king of Edom, who came to Nineveh with 22 vassals to swear allegiance. Under Ashurbanipal (669–627 <span>BC<\/span>), Edom appears on Assyrian records. Thereafter, Assyria itself was defeated by the Babylonians. Under the Babylonians, Edom seems to have remained a subservient vassal, although in 594 it joined other small nations in discussing rebellion (Jer 27). When Nebuchadnezzar attacked these, however, Moab and Edom were not involved. In the overthrow of Jerusalem in 586, Edom remained neutral and even allowed some refugees from Judah to shelter there for a time (40:11). The prophet Obadiah castigated Edom for not assisting Judah at the time of the Babylonian invasion (Ob 1:11). Instead, they raided Judah, handed over captives to Babylon, and possessed lands in the Negev area to the south (Ez 35).<\/p>\n<p>A long history of enmity existed between Judah and Edom, and several prophets spoke unfavorably about Edom (Is 11:14; 34:5-17; Ez 32:29; Jl 3:19; Am 1:11-12; Mal 1:2-4). In the sixth century <span>BC<\/span>, Edom entered a period of decline. Several cities were abandoned. At the same time Edomite colonies west of the Arabah in the southern hill country of Judah emerged, and by Roman times there was a province of Idumea, which was the descendant of the Persian province of Edom, with its administrative center at Lachish. In the old Edomite homeland, Arab groups began to move in. Finally, ancient Edom became the home of the Nabateans.<\/p>","content_en":"<h3>EDOM, EDOMITES<\/h3>\n<p>Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geological times the area was thrust up to a considerable height, and dark-red sandstone cliffs were exposed along the western side where the land falls steeply into the Arabah, the southern extension of the deep depression in which the Dead Sea and the Jordan Valley lie. The Edom Plateau rises to over 5,000 feet (1,523.9 meters), reaching over 5,600 feet (1,706.8 meters) in places. The area divides into two unequal parts. The region of Punon forms something of a valley between the smaller northern part and the longer southern part. The northern section is not quite so high, though in a limited area near Radhadiyeh it reaches 5,300 feet (1,615.4 meters). The southern section is longer and generally higher, being over 5,000 feet (1,523.9 meters) throughout the central ridge and touching 5,687 feet (1,733.3 meters) at one point. To the east, the escarpment does not fall below 4,000 feet (1,219.1 meters), except in the north. The desert lies beyond and limits expansion eastward. To the west, the land falls away rather steeply into the Arabah. The extent of Edom to the west varied from time to time. It was comparatively easy to gain access to the Negev of southern Judah in this area, and Edomite encroachments were made from time to time. The southern frontier was marked by an extensive limestone scarp at the southern edge of the plateau. This ran eastward from Ain Gharandal in the Arabah. Beyond this barrier to the south lay rocky, uninhabitable desert, through which merchants must have journeyed to the port at Ezion-geber for trade.<\/p>\n<p>The land of Edom was, on the whole, inhospitable, though there were areas where farming could be undertaken, particularly to the northeast. Here herds of animals could be grazed. Edom’s wealth, however, came largely from the caravan trade that came up from the south and brought goods from India and South Arabia to the Mediterranean coast and Egypt. The important King’s Highway (Nm 21:22) passed through Edom on its way north.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>Biblically, the name Edom does not appear in the genealogy in Genesis 10. It first appears in the story of Esau in Genesis 25:30. Esau was called Edom from the red color of the pottage for which he sold his birthright to his brother, Jacob. In Genesis 36 there is reference to an Edomite kingdom at a time well before the appearance of an Israelite kingdom, though it is possible that the “chiefs” of Edom were tribal chieftains or non-dynastic leaders like the Israelite judges.<\/p>\n<p>The earliest nonbiblical references come from Egypt and seem to confirm this. Amarna Letter 288 (early 14th century <span>BC<\/span>) refers to the “lands of Seir,” and the crossing of the Shashu tribes of Edom into Egypt is mentioned by Seti II (1214–1208 <span>BC<\/span>) and Ramses III (1198–1166 <span>BC<\/span>). There are no Egyptian references to towns or rulers, only to tribal Bedouin from Seir-Edom. There is some evidence that Ramses II was in Transjordan about 1280–1270 <span>BC<\/span>, but there is no clear evidence that there was a centralized government before the 13th century <span>BC<\/span>. Rather, the land was occupied mainly by seminomadic people. From then on, permanent settlements began to appear, a fact that has relevance for the date of the exodus. The Song of Moses in Exodus 15 refers to the “chiefs of Edom.” By the time of the exodus, there appears to have been a kingdom of Edom (Nm 20:14, 18, 20-23; 33:37; 34:3). The Israelites skirted Edom on their journey to the Promised Land (Jgs 5:4; 11:17-18).<\/p>\n<p>At the time of the rise of the Israelite monarchy, Saul fought successfully against Edom (1 Sm 14:47). Doeg the Edomite was the chief of Saul’s herdsmen (21:7; 22:9, 18-22). At the beginning of the 10th century <span>BC<\/span>, David defeated Edom in the Valley of Salt and killed many Edomites (2 Sm 8:13; 1 Chr 18:12). Thereafter, David placed garrisons in Edom, and the Edomites became his subjects (2 Sm 8:14). It is not clear whether David saw in these people a military threat or whether he was interested in the supply of copper from their land and the potential wealth that would flow from the caravan traffic passing through Edom. David’s successes resulted in the flight of a certain Hadad, who was “of the royal house of Edom” to Egypt (1 Kgs 11:14-17), where he married a member of the Egyptian royal family (vv 18-20). On David’s death, Hadad returned to Edom, where he became king. It would seem that a monarchical form of government had developed by David’s time. Solomon continued to exert influence in Edom. He had access to the port of Ezion-geber (9:26).<\/p>\n<p>The biblical records provide no information about Edom from the end of Solomon’s reign until the days of Jehoshaphat of Judah (872–848 <span>BC<\/span>). Jehoshaphat was able to occupy the port of Ezion-geber, although his ships were wrecked there, possibly by the Edomites (1 Kgs 22:48; 2 Chr 20:36-37). Israel combined with Judah and Edom in an unsuccessful campaign against King Mesha of Moab (2 Kgs 3:4-27). Edom was able to throw off Judah’s authority under King Jehoram (853–841 <span>BC<\/span>) and set up a king of its own (8:20-22). It remained independent until the days of King Amaziah of Judah (796–767 <span>BC<\/span>), who conquered Edom as far south as Sela, defeating a large army of the Edomites in the Valley of Salt (2 Kgs 14:7; 2 Chr 25:11-13). This gave Judah control of the copper mines in the Punon area. King Uzziah of Judah (792–740 <span>BC<\/span>) was able to push his control south to Elath (near Ezion-geber; 2 Kgs 14:22; 2 Chr 26:1-2). Before the end of the eighth century <span>BC<\/span>, in the days of Ahaz (735–715 <span>BC<\/span>), Edom defeated Judah and recovered Elath (2 Kgs 16:6). Thereafter, Judah lost control over Edom.<\/p>\n<p>During the eighth century <span>BC<\/span>, the Assyrians began to move into Transjordan. About 800 <span>BC<\/span> Adad-nirari III (810–782 <span>BC<\/span>) claimed to have conquered several of these western states and to have imposed the payment of tribute. Then Tiglath-pileser III (745–727 <span>BC<\/span>) received tribute from Qaus-malaku of Edom. Sargon II (722–705 <span>BC<\/span>) spoke of an unnamed ruler of Edom who was involved in the rebellion of Ashdod in 713 <span>BC<\/span>. Sennacherib (705–681 <span>BC<\/span>) spoke of a certain Aiarammu, who brought gifts from Edom. Esarhaddon (681–669 <span>BC<\/span>) referred to Qaus-gabri, king of Edom, who came to Nineveh with 22 vassals to swear allegiance. Under Ashurbanipal (669–627 <span>BC<\/span>), Edom appears on Assyrian records. Thereafter, Assyria itself was defeated by the Babylonians. Under the Babylonians, Edom seems to have remained a subservient vassal, although in 594 it joined other small nations in discussing rebellion (Jer 27). When Nebuchadnezzar attacked these, however, Moab and Edom were not involved. In the overthrow of Jerusalem in 586, Edom remained neutral and even allowed some refugees from Judah to shelter there for a time (40:11). The prophet Obadiah castigated Edom for not assisting Judah at the time of the Babylonian invasion (Ob 1:11). Instead, they raided Judah, handed over captives to Babylon, and possessed lands in the Negev area to the south (Ez 35).<\/p>\n<p>A long history of enmity existed between Judah and Edom, and several prophets spoke unfavorably about Edom (Is 11:14; 34:5-17; Ez 32:29; Jl 3:19; Am 1:11-12; Mal 1:2-4). In the sixth century <span>BC<\/span>, Edom entered a period of decline. Several cities were abandoned. At the same time Edomite colonies west of the Arabah in the southern hill country of Judah emerged, and by Roman times there was a province of Idumea, which was the descendant of the Persian province of Edom, with its administrative center at Lachish. In the old Edomite homeland, Arab groups began to move in. Finally, ancient Edom became the home of the Nabateans.<\/p>","summary_ro":"EDOM, EDOMITES Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18). Geography The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geolog...","summary_en":"EDOM, EDOMITES Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18). Geography The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geolog...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16644,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mount Hor","title_en":"Mount Hor","content_ro":"<h3>HOR, Mount<\/h3>\n<li>1. Mountain located at the border of the land of Edom (Nm 20:23; 33:37). Mt Hor was the first place to which the Israelites came (Nm 20:22) after wandering nearly 40 years (Dt 2:14). Moses’ brother, Aaron, would not be permitted to enter Canaan because he had refused to carry out the Lord’s instructions at Meribah (Nm 20:7-13, 24). Stripped of his priestly garments, which were then put on his son Eleazar, Aaron died on the top of Mt Hor (Nm 20:25-29) at the age of 123. A similar punishment was later meted out to Moses, whose death on Mt Nebo is compared to Aaron’s death on Mt Hor (Dt 32:49-51). According to Deuteronomy 10:6, Aaron died and was buried at Moserah (probably the Moseroth of Nm 33:30-31), a place that must have been very close to (or perhaps a part of) Mt Hor.<\/li>\n<p>The location of Mt Hor remains uncertain. The traditional site, Jebel Nebi Harun (which means “the mountain of the prophet Aaron”) is almost 4,800 feet (1.5 kilometers) high and is the tallest mountain in Edom. The Muslims claim that a small building on its summit is the tomb of Aaron. But Jebel Nebi Harun is located near Petra—in the middle of Edom—and too far east of Kadesh. A more likely location is Jebel Madeira, situated on the northwest border of Edom about 15 miles (24 kilometers) northeast of Kadesh. In any event, the Hebrew word <span class=\"hebrew\" lang=\"he\">hor<\/span> probably means “mount” (as in Gn 49:26), so that “Mt Hor” perhaps means simply “mountain of mountains” or “high mountain” rather than being a proper name.<\/p>\n<li>2. Another mountain located in the far north (Nm 34:7-8). Generally identified as either Mt Hermon or Jebel Akkar, it too was perhaps simply an unusually high mountain.<\/li>","content_en":"<h3>HOR, Mount<\/h3>\n<li>1. Mountain located at the border of the land of Edom (Nm 20:23; 33:37). Mt Hor was the first place to which the Israelites came (Nm 20:22) after wandering nearly 40 years (Dt 2:14). Moses’ brother, Aaron, would not be permitted to enter Canaan because he had refused to carry out the Lord’s instructions at Meribah (Nm 20:7-13, 24). Stripped of his priestly garments, which were then put on his son Eleazar, Aaron died on the top of Mt Hor (Nm 20:25-29) at the age of 123. A similar punishment was later meted out to Moses, whose death on Mt Nebo is compared to Aaron’s death on Mt Hor (Dt 32:49-51). According to Deuteronomy 10:6, Aaron died and was buried at Moserah (probably the Moseroth of Nm 33:30-31), a place that must have been very close to (or perhaps a part of) Mt Hor.<\/li>\n<p>The location of Mt Hor remains uncertain. The traditional site, Jebel Nebi Harun (which means “the mountain of the prophet Aaron”) is almost 4,800 feet (1.5 kilometers) high and is the tallest mountain in Edom. The Muslims claim that a small building on its summit is the tomb of Aaron. But Jebel Nebi Harun is located near Petra—in the middle of Edom—and too far east of Kadesh. A more likely location is Jebel Madeira, situated on the northwest border of Edom about 15 miles (24 kilometers) northeast of Kadesh. In any event, the Hebrew word <span class=\"hebrew\" lang=\"he\">hor<\/span> probably means “mount” (as in Gn 49:26), so that “Mt Hor” perhaps means simply “mountain of mountains” or “high mountain” rather than being a proper name.<\/p>\n<li>2. Another mountain located in the far north (Nm 34:7-8). Generally identified as either Mt Hermon or Jebel Akkar, it too was perhaps simply an unusually high mountain.<\/li>","summary_ro":"HOR, Mount 1. Mountain located at the border of the land of Edom (Nm 20:23; 33:37). Mt Hor was the first place to which the Israelites came (Nm 20:22) after wandering nearly 40 years (Dt 2:14). Moses’ brother, Aaron, would not be permitted to enter Canaan because he had refused to carry out the Lord’s instructions at Meribah (Nm 20:7-13, 24). Stripped of his priestly garments, which were then put on his son Eleazar, Aaron died on the top of Mt Hor (Nm 20:25-29) at the age of 123. A similar pu...","summary_en":"HOR, Mount 1. Mountain located at the border of the land of Edom (Nm 20:23; 33:37). Mt Hor was the first place to which the Israelites came (Nm 20:22) after wandering nearly 40 years (Dt 2:14). Moses’ brother, Aaron, would not be permitted to enter Canaan because he had refused to carry out the Lord’s instructions at Meribah (Nm 20:7-13, 24). Stripped of his priestly garments, which were then put on his son Eleazar, Aaron died on the top of Mt Hor (Nm 20:25-29) at the age of 123. A similar pu...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44807,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:37","title_en":"Study Note: Numeri 33:37","content_ro":"<p><strong>33:37-49<\/strong> Israel traveled from <em>Kadesh<\/em> to <em>the plains of Moab<\/em>.<\/p>","content_en":"<p><strong>33:37-49<\/strong> Israel traveled from <em>Kadesh<\/em> to <em>the plains of Moab<\/em>.<\/p>","summary_ro":"33:37-49 Israel traveled from Kadesh to the plains of Moab.","summary_en":"33:37-49 Israel traveled from Kadesh to the plains of Moab.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72433,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:37","title_en":"Study Note: Numeri 33:37","content_ro":"<p><strong>33:37-49<\/strong> Israel traveled from <em>Kadesh<\/em> to <em>the plains of Moab<\/em>.<\/p>","content_en":"<p><strong>33:37-49<\/strong> Israel traveled from <em>Kadesh<\/em> to <em>the plains of Moab<\/em>.<\/p>","summary_ro":"33:37-49 Israel traveled from Kadesh to the plains of Moab.","summary_en":"33:37-49 Israel traveled from Kadesh to the plains of Moab.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100059,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:37","title_en":"Study Note: Numeri 33:37","content_ro":"<p><strong>33:37-49<\/strong> Israel traveled from <em>Kadesh<\/em> to <em>the plains of Moab<\/em>.<\/p>","content_en":"<p><strong>33:37-49<\/strong> Israel traveled from <em>Kadesh<\/em> to <em>the plains of Moab<\/em>.<\/p>","summary_ro":"33:37-49 Israel traveled from Kadesh to the plains of Moab.","summary_en":"33:37-49 Israel traveled from Kadesh to the plains of Moab.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127685,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:37","title_en":"Study Note: Numeri 33:37","content_ro":"<p><strong>33:37-49<\/strong> Israel traveled from <em>Kadesh<\/em> to <em>the plains of Moab<\/em>.<\/p>","content_en":"<p><strong>33:37-49<\/strong> Israel traveled from <em>Kadesh<\/em> to <em>the plains of Moab<\/em>.<\/p>","summary_ro":"33:37-49 Israel traveled from Kadesh to the plains of Moab.","summary_en":"33:37-49 Israel traveled from Kadesh to the plains of Moab.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"38":[{"id":40,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aaron","title_en":"Aaron","content_ro":"<h3>AARON<\/h3>\n<p>Moses’ brother and Israel’s first high priest. In the books of Exodus, Leviticus, and Numbers, Aaron was Moses’ spokesman and assistant during the Israelites’ exodus from Egypt. Aaron was three years older than Moses and was 83 when they first confronted the pharaoh (Ex 7:7). Their sister, Miriam (Nm 26:59), must have been the eldest child, old enough to carry messages when the infant Moses was found by the pharaoh’s daughter (Ex 2:1-9). Aaron’s mother was Jochebed and his father was Amram, a descendant of the Kohath family of Levi’s tribe (Ex 6:18-20).<\/p>\n<p>Aaron and his wife, Elisheba, had four sons (Ex 6:23), who were to follow him in the priesthood (Lv 1:5). Two of them, Nadab and Abihu, violated God’s instructions by performing a sacrilegious act while burning incense and were burned to death as a result (Lv 10:1-5). The priesthood was then passed on through the other two sons, Eleazar and Ithamar, who also sometimes failed to carry out God’s instructions precisely (10:6-20).<\/p>\n<p>Aaron’s prominence in the events of the exodus arose partly from the fact that he was Moses’ brother. When Moses tried to avoid becoming Israel’s leader on the grounds of having a speech impediment, Aaron’s ability as a speaker was recognized and used by God (Ex 4:10-16).<\/p>\n<p class=\"h2\" id=\"EventsofAaronsLife\">Events of Aaron’s Life<\/p>\n<p>The Hebrew people were slaves in Egypt at the beginning of Aaron’s life. Raised as an Egyptian by one of the pharaoh’s daughters, Moses had fled into the Midian Desert after killing a cruel Egyptian taskmaster (Ex 1–2). When God sent Moses back as a liberator (chs 3–4), he also sent Aaron out to meet Moses in the desert (4:27). Moses was a stranger to his people after so many years of exile, so Aaron made contact with Israel’s elders for him (4:29-31). When Moses and Aaron went to see the pharaoh, God told the Egyptian monarch through the two of them to let the Israelites go (Ex 5:1). When the pharaoh made life even more miserable for the Hebrew slaves, God began to show his power to the Egyptian ruler through a series of miracles (chs 5–12). God performed the first three miracles through Aaron, using a rod (probably a shepherd’s staff). The pharaoh had his palace sorcerers do similar tricks. After God brought a plague of gnats (<span>kjv<\/span> “lice”) over all Egypt, the Egyptian magicians admitted defeat and said, “This is the finger of God!” (Ex 8:19, <span>nlt<\/span>). Then God brought on more plagues through Moses, culminating in the deaths of all the Egyptians’ firstborn sons. Aaron was with Moses (12:1-28) when God revealed how he would “pass over” the properly marked homes of the Israelites, sparing their children on the night the Egyptian children died. That event was the origin of the Passover feast still observed by Jews today (13:1-16).<\/p>\n<p>After God led the Israelites to safety and destroyed the pursuing Egyptians, Aaron participated with Moses in governing the people on their long wilderness journey to the Promised Land (Ex 16:1-6). Later, battling against Amalek’s army, Aaron helped hold up Moses’ weary arms in prayer to maintain God’s blessing (17:8-16). Although always subordinate to Moses, Aaron seems to have been recognized as an important leader (18:12). God summoned him to be with Moses when God gave the law on Mt Sinai (19:24). Aaron was among the representatives of the people who ratified God’s statutes in the Book of the Covenant (24:1-8). Aaron went with those leaders partway up the holy mountain and saw the vision of the God of Israel (24:9-10). With Hur, he was left in charge when Moses was with God on the mountaintop (vv 13-14).<\/p>\n\n<p>Moses was gone for over a month, and in a moment of weakness, Aaron gave in to the people’s request for an idol to worship. He melted down their gold ornaments to make a golden image of a calf (Ex 32:1-4). (The Israelites had probably been influenced in Egypt by the cult of Apis, a fertility god in the form of a bull.) At first, Aaron seemed to think he might be doing something acceptable to God (v 5), but things got out of hand and a drunken sex orgy took place around the idol (v 6). God was angry enough to destroy the people, but Moses interceded, reminding God of his promise to multiply Abraham’s descendants (Ex 32:7-14). Moses furiously confronted Aaron about the immorality and idolatry, which Aaron blamed on the people without admitting any guilt of his own (vv 21-24). Although the idolators were punished by death (Ex 32:25-28) and the whole camp by a plague (v 35), Aaron was evidently not punished. In a retelling of the events, Moses said that Aaron was in great danger but was spared because he had prayed for him (Dt 9:20).<\/p>\n<p>In their second year of nomadic wilderness life, Aaron helped Moses carry out a census (Nm 1:1-3, 17-18). Eventually, Aaron may have become jealous of Moses’ position of leadership, for Miriam and Aaron began to slander their brother, even though the elderly Moses was by then more humble than any man on earth (Nm 12:1-4). God’s anger toward the two was averted by Moses’ prayer, although Miriam did suffer for her sin (12:5-15). Aaron again seems to have escaped punishment entirely. With Moses, Aaron opposed a rebellion at Kadesh (14:1-5). He stood with Moses against a later revolt (ch 16). After a final incident at Meribah, where the Israelites almost revolted again, God accused Moses and Aaron of having failed to take him at his word and denied them entry into the Promised Land (20:1-12). Aaron died at the age of 123 on Mt Hor, after Moses had removed his elaborate priestly garments and put them on Aaron’s son Eleazar (Nm 20:23-29; 33:38-39).<\/p>\n<p><em>See also<\/em> Israel, History of; Exodus, The; Wilderness Wanderings; Priests and Levites; Levi, Tribe of; Aaron’s Rod.<\/p>","content_en":"<h3>AARON<\/h3>\n<p>Moses’ brother and Israel’s first high priest. In the books of Exodus, Leviticus, and Numbers, Aaron was Moses’ spokesman and assistant during the Israelites’ exodus from Egypt. Aaron was three years older than Moses and was 83 when they first confronted the pharaoh (Ex 7:7). Their sister, Miriam (Nm 26:59), must have been the eldest child, old enough to carry messages when the infant Moses was found by the pharaoh’s daughter (Ex 2:1-9). Aaron’s mother was Jochebed and his father was Amram, a descendant of the Kohath family of Levi’s tribe (Ex 6:18-20).<\/p>\n<p>Aaron and his wife, Elisheba, had four sons (Ex 6:23), who were to follow him in the priesthood (Lv 1:5). Two of them, Nadab and Abihu, violated God’s instructions by performing a sacrilegious act while burning incense and were burned to death as a result (Lv 10:1-5). The priesthood was then passed on through the other two sons, Eleazar and Ithamar, who also sometimes failed to carry out God’s instructions precisely (10:6-20).<\/p>\n<p>Aaron’s prominence in the events of the exodus arose partly from the fact that he was Moses’ brother. When Moses tried to avoid becoming Israel’s leader on the grounds of having a speech impediment, Aaron’s ability as a speaker was recognized and used by God (Ex 4:10-16).<\/p>\n<p class=\"h2\" id=\"EventsofAaronsLife\">Events of Aaron’s Life<\/p>\n<p>The Hebrew people were slaves in Egypt at the beginning of Aaron’s life. Raised as an Egyptian by one of the pharaoh’s daughters, Moses had fled into the Midian Desert after killing a cruel Egyptian taskmaster (Ex 1–2). When God sent Moses back as a liberator (chs 3–4), he also sent Aaron out to meet Moses in the desert (4:27). Moses was a stranger to his people after so many years of exile, so Aaron made contact with Israel’s elders for him (4:29-31). When Moses and Aaron went to see the pharaoh, God told the Egyptian monarch through the two of them to let the Israelites go (Ex 5:1). When the pharaoh made life even more miserable for the Hebrew slaves, God began to show his power to the Egyptian ruler through a series of miracles (chs 5–12). God performed the first three miracles through Aaron, using a rod (probably a shepherd’s staff). The pharaoh had his palace sorcerers do similar tricks. After God brought a plague of gnats (<span>kjv<\/span> “lice”) over all Egypt, the Egyptian magicians admitted defeat and said, “This is the finger of God!” (Ex 8:19, <span>nlt<\/span>). Then God brought on more plagues through Moses, culminating in the deaths of all the Egyptians’ firstborn sons. Aaron was with Moses (12:1-28) when God revealed how he would “pass over” the properly marked homes of the Israelites, sparing their children on the night the Egyptian children died. That event was the origin of the Passover feast still observed by Jews today (13:1-16).<\/p>\n<p>After God led the Israelites to safety and destroyed the pursuing Egyptians, Aaron participated with Moses in governing the people on their long wilderness journey to the Promised Land (Ex 16:1-6). Later, battling against Amalek’s army, Aaron helped hold up Moses’ weary arms in prayer to maintain God’s blessing (17:8-16). Although always subordinate to Moses, Aaron seems to have been recognized as an important leader (18:12). God summoned him to be with Moses when God gave the law on Mt Sinai (19:24). Aaron was among the representatives of the people who ratified God’s statutes in the Book of the Covenant (24:1-8). Aaron went with those leaders partway up the holy mountain and saw the vision of the God of Israel (24:9-10). With Hur, he was left in charge when Moses was with God on the mountaintop (vv 13-14).<\/p>\n\n<p>Moses was gone for over a month, and in a moment of weakness, Aaron gave in to the people’s request for an idol to worship. He melted down their gold ornaments to make a golden image of a calf (Ex 32:1-4). (The Israelites had probably been influenced in Egypt by the cult of Apis, a fertility god in the form of a bull.) At first, Aaron seemed to think he might be doing something acceptable to God (v 5), but things got out of hand and a drunken sex orgy took place around the idol (v 6). God was angry enough to destroy the people, but Moses interceded, reminding God of his promise to multiply Abraham’s descendants (Ex 32:7-14). Moses furiously confronted Aaron about the immorality and idolatry, which Aaron blamed on the people without admitting any guilt of his own (vv 21-24). Although the idolators were punished by death (Ex 32:25-28) and the whole camp by a plague (v 35), Aaron was evidently not punished. In a retelling of the events, Moses said that Aaron was in great danger but was spared because he had prayed for him (Dt 9:20).<\/p>\n<p>In their second year of nomadic wilderness life, Aaron helped Moses carry out a census (Nm 1:1-3, 17-18). Eventually, Aaron may have become jealous of Moses’ position of leadership, for Miriam and Aaron began to slander their brother, even though the elderly Moses was by then more humble than any man on earth (Nm 12:1-4). God’s anger toward the two was averted by Moses’ prayer, although Miriam did suffer for her sin (12:5-15). Aaron again seems to have escaped punishment entirely. With Moses, Aaron opposed a rebellion at Kadesh (14:1-5). He stood with Moses against a later revolt (ch 16). After a final incident at Meribah, where the Israelites almost revolted again, God accused Moses and Aaron of having failed to take him at his word and denied them entry into the Promised Land (20:1-12). Aaron died at the age of 123 on Mt Hor, after Moses had removed his elaborate priestly garments and put them on Aaron’s son Eleazar (Nm 20:23-29; 33:38-39).<\/p>\n<p><em>See also<\/em> Israel, History of; Exodus, The; Wilderness Wanderings; Priests and Levites; Levi, Tribe of; Aaron’s Rod.<\/p>","summary_ro":"AARON Moses’ brother and Israel’s first high priest. In the books of Exodus, Leviticus, and Numbers, Aaron was Moses’ spokesman and assistant during the Israelites’ exodus from Egypt. Aaron was three years older than Moses and was 83 when they first confronted the pharaoh (Ex 7:7). Their sister, Miriam (Nm 26:59), must have been the eldest child, old enough to carry messages when the infant Moses was found by the pharaoh’s daughter (Ex 2:1-9). Aaron’s mother was Jochebed and his father was Am...","summary_en":"AARON Moses’ brother and Israel’s first high priest. In the books of Exodus, Leviticus, and Numbers, Aaron was Moses’ spokesman and assistant during the Israelites’ exodus from Egypt. Aaron was three years older than Moses and was 83 when they first confronted the pharaoh (Ex 7:7). Their sister, Miriam (Nm 26:59), must have been the eldest child, old enough to carry messages when the infant Moses was found by the pharaoh’s daughter (Ex 2:1-9). Aaron’s mother was Jochebed and his father was Am...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27905,"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":38400,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Wanderings*, Wilderness","title_en":"Wanderings*, Wilderness","content_ro":"<h3>WILDERNESS WANDERINGS*<\/h3>\n<p>When the Israelites came out of Egypt, they spent some 40 years wandering in the wildernesses of the Sinai Peninsula and the Negev. Then they moved on to conquer the Promised Land. The most significant events in this period are described in the books of Exodus, Leviticus, and Numbers.<\/p>\n<p>According to the Bible, their experiences during these hard years in the desert molded the various tribes of former Egyptian slaves into a nation. In Sinai they became one people with one God and one national goal, the conquest of Canaan.<\/p>\n<p>Numbers 33:38 and Deuteronomy 1:3 describe the wilderness wanderings as lasting 40 years. Though 40 is sometimes used in the Bible as a large round number, the exactness of many of the dates in these narratives implies it should be taken literally. However, it is hard to know when this period began and ended.<\/p>\n<p>According to 1 Kings 6:1, Solomon started to build the temple 480 years after the Israelites left Egypt. The building of the temple began about 960 <span>BC<\/span>, which would mean the exodus must have taken place about 1440 <span>BC<\/span> and the conquest about 1400 <span>BC<\/span>. However, contemporary scholars generally date the exodus and conquest more than a century later (1290–1250 <span>BC<\/span>) on the grounds that this agrees with archaeological discoveries. But as yet, convincing proof for either position is lacking. Within the 40-year period of wanderings, there are full details of the first year and a half spent in the desert, from the exodus to the return of the spies (Ex 12–Nm 14), and of the final year or so that involved the conquest of Transjordan (Nm 20–Dt 34). Little is known of the intervening years when the tribes camped in the desert near such oases as Kadesh-barnea. The episodes described in Numbers 15–17 presumably date from this little-known period.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Exodus, The; Israel, History of; Sina, Sinai; Sin, Wilderness of; Zin, Wilderness of.<\/p>","content_en":"<h3>WILDERNESS WANDERINGS*<\/h3>\n<p>When the Israelites came out of Egypt, they spent some 40 years wandering in the wildernesses of the Sinai Peninsula and the Negev. Then they moved on to conquer the Promised Land. The most significant events in this period are described in the books of Exodus, Leviticus, and Numbers.<\/p>\n<p>According to the Bible, their experiences during these hard years in the desert molded the various tribes of former Egyptian slaves into a nation. In Sinai they became one people with one God and one national goal, the conquest of Canaan.<\/p>\n<p>Numbers 33:38 and Deuteronomy 1:3 describe the wilderness wanderings as lasting 40 years. Though 40 is sometimes used in the Bible as a large round number, the exactness of many of the dates in these narratives implies it should be taken literally. However, it is hard to know when this period began and ended.<\/p>\n<p>According to 1 Kings 6:1, Solomon started to build the temple 480 years after the Israelites left Egypt. The building of the temple began about 960 <span>BC<\/span>, which would mean the exodus must have taken place about 1440 <span>BC<\/span> and the conquest about 1400 <span>BC<\/span>. However, contemporary scholars generally date the exodus and conquest more than a century later (1290–1250 <span>BC<\/span>) on the grounds that this agrees with archaeological discoveries. But as yet, convincing proof for either position is lacking. Within the 40-year period of wanderings, there are full details of the first year and a half spent in the desert, from the exodus to the return of the spies (Ex 12–Nm 14), and of the final year or so that involved the conquest of Transjordan (Nm 20–Dt 34). Little is known of the intervening years when the tribes camped in the desert near such oases as Kadesh-barnea. The episodes described in Numbers 15–17 presumably date from this little-known period.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Exodus, The; Israel, History of; Sina, Sinai; Sin, Wilderness of; Zin, Wilderness of.<\/p>","summary_ro":"WILDERNESS WANDERINGS* When the Israelites came out of Egypt, they spent some 40 years wandering in the wildernesses of the Sinai Peninsula and the Negev. Then they moved on to conquer the Promised Land. The most significant events in this period are described in the books of Exodus, Leviticus, and Numbers. According to the Bible, their experiences during these hard years in the desert molded the various tribes of former Egyptian slaves into a nation. In Sinai they became one people with one ...","summary_en":"WILDERNESS WANDERINGS* When the Israelites came out of Egypt, they spent some 40 years wandering in the wildernesses of the Sinai Peninsula and the Negev. Then they moved on to conquer the Promised Land. The most significant events in this period are described in the books of Exodus, Leviticus, and Numbers. According to the Bible, their experiences during these hard years in the desert molded the various tribes of former Egyptian slaves into a nation. In Sinai they became one people with one ...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44808,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:38","title_en":"Study Note: Numeri 33:38","content_ro":"<p><strong>33:38-39<\/strong> These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).<\/p>","content_en":"<p><strong>33:38-39<\/strong> These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).<\/p>","summary_ro":"33:38-39 These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).","summary_en":"33:38-39 These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72434,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:38","title_en":"Study Note: Numeri 33:38","content_ro":"<p><strong>33:38-39<\/strong> These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).<\/p>","content_en":"<p><strong>33:38-39<\/strong> These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).<\/p>","summary_ro":"33:38-39 These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).","summary_en":"33:38-39 These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100060,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:38","title_en":"Study Note: Numeri 33:38","content_ro":"<p><strong>33:38-39<\/strong> These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).<\/p>","content_en":"<p><strong>33:38-39<\/strong> These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).<\/p>","summary_ro":"33:38-39 These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).","summary_en":"33:38-39 These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127686,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:38","title_en":"Study Note: Numeri 33:38","content_ro":"<p><strong>33:38-39<\/strong> These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).<\/p>","content_en":"<p><strong>33:38-39<\/strong> These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).<\/p>","summary_ro":"33:38-39 These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).","summary_en":"33:38-39 These details about Aaron’s death (cp. 20:22-29) and his age show that he was about three years older than Moses (cp. Deut 31:1-2; 34:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"40":[{"id":2489,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arad (Place)","title_en":"Arad (Place)","content_ro":"<h3>ARAD (P<span>lace<\/span>)<\/h3>\n<p>Name of a Canaanite settlement or region in the Negev Desert at the time of the Israelite conquest of Canaan. The king of Arad attacked the Israelites and was defeated (Nm 21:1-3; 33:40). Consequently the Israelites renamed the place Hormah (“destruction”). Arad was later conquered by Joshua (Jos 12:14).<\/p>\n<p>Until recently archaeologists thought this Arad was the modern Tell Arad. Excavations at Tell Arad, however, have shown that this site was uninhabited at the time of the Israelite conquest of Canaan. Some scholars have suggested that the Arad mentioned in Numbers and Joshua was a region and not a specific place. Others say there were two Arads, the Canaanite city located possibly at Tell Malhata about 7.5 miles (12 kilometers) southwest of Tell Arad, and the Israelite city located at modern Tell Arad. This second suggestion is supported by an inscription of Shishak, an Egyptian pharaoh (940?–915 <span>BC<\/span>), which indicates that two cities named Arad existed during the early first millennium <span>BC<\/span>.<\/p>\n<p>The only possible mention of modern Tell Arad is in Judges 1:16, where Arad is used as a reference point for the land settled by the Kenites. Tell Arad had been a large important city during the early Bronze Age, but after being destroyed around 2600 <span>BC<\/span>, it was not reoccupied until shortly before 1000 <span>BC<\/span>. From the time of King Solomon (970–930 <span>BC<\/span>) until the Jews were taken into exile, Tell Arad served as a fortified citadel on Judah’s southern border.<\/p>\n<p>Several interesting discoveries were made during the excavation of Tell Arad. An Israelite sanctuary was uncovered that is very similar in plan to the tabernacle and the temple, with an altar of the dimensions described in Exodus 27:1. It has been suggested that this sanctuary might have served as the worship center of the Kenite clan. Tell Arad has also provided us with a number of inscribed potsherds, called ostraca. One such ostracon contains a reference to the “house of Yahweh,” a possible reference to the temple in Jerusalem.<\/p>","content_en":"<h3>ARAD (P<span>lace<\/span>)<\/h3>\n<p>Name of a Canaanite settlement or region in the Negev Desert at the time of the Israelite conquest of Canaan. The king of Arad attacked the Israelites and was defeated (Nm 21:1-3; 33:40). Consequently the Israelites renamed the place Hormah (“destruction”). Arad was later conquered by Joshua (Jos 12:14).<\/p>\n<p>Until recently archaeologists thought this Arad was the modern Tell Arad. Excavations at Tell Arad, however, have shown that this site was uninhabited at the time of the Israelite conquest of Canaan. Some scholars have suggested that the Arad mentioned in Numbers and Joshua was a region and not a specific place. Others say there were two Arads, the Canaanite city located possibly at Tell Malhata about 7.5 miles (12 kilometers) southwest of Tell Arad, and the Israelite city located at modern Tell Arad. This second suggestion is supported by an inscription of Shishak, an Egyptian pharaoh (940?–915 <span>BC<\/span>), which indicates that two cities named Arad existed during the early first millennium <span>BC<\/span>.<\/p>\n<p>The only possible mention of modern Tell Arad is in Judges 1:16, where Arad is used as a reference point for the land settled by the Kenites. Tell Arad had been a large important city during the early Bronze Age, but after being destroyed around 2600 <span>BC<\/span>, it was not reoccupied until shortly before 1000 <span>BC<\/span>. From the time of King Solomon (970–930 <span>BC<\/span>) until the Jews were taken into exile, Tell Arad served as a fortified citadel on Judah’s southern border.<\/p>\n<p>Several interesting discoveries were made during the excavation of Tell Arad. An Israelite sanctuary was uncovered that is very similar in plan to the tabernacle and the temple, with an altar of the dimensions described in Exodus 27:1. It has been suggested that this sanctuary might have served as the worship center of the Kenite clan. Tell Arad has also provided us with a number of inscribed potsherds, called ostraca. One such ostracon contains a reference to the “house of Yahweh,” a possible reference to the temple in Jerusalem.<\/p>","summary_ro":"ARAD (Place) Name of a Canaanite settlement or region in the Negev Desert at the time of the Israelite conquest of Canaan. The king of Arad attacked the Israelites and was defeated (Nm 21:1-3; 33:40). Consequently the Israelites renamed the place Hormah (“destruction”). Arad was later conquered by Joshua (Jos 12:14). Until recently archaeologists thought this Arad was the modern Tell Arad. Excavations at Tell Arad, however, have shown that this site was uninhabited at the time of the Israelit...","summary_en":"ARAD (Place) Name of a Canaanite settlement or region in the Negev Desert at the time of the Israelite conquest of Canaan. The king of Arad attacked the Israelites and was defeated (Nm 21:1-3; 33:40). Consequently the Israelites renamed the place Hormah (“destruction”). Arad was later conquered by Joshua (Jos 12:14). Until recently archaeologists thought this Arad was the modern Tell Arad. Excavations at Tell Arad, however, have shown that this site was uninhabited at the time of the Israelit...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"41":[{"id":38900,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zalmonah","title_en":"Zalmonah","content_ro":"<h3>ZALMONAH<\/h3>\n<p>Place where the Israelites camped after they set out from Mt Hor (Nm 33:41-42). The name suggests that it was a gloomy valley leading up to the Edomite plateau.<\/p>","content_en":"<h3>ZALMONAH<\/h3>\n<p>Place where the Israelites camped after they set out from Mt Hor (Nm 33:41-42). The name suggests that it was a gloomy valley leading up to the Edomite plateau.<\/p>","summary_ro":"ZALMONAH Place where the Israelites camped after they set out from Mt Hor (Nm 33:41-42). The name suggests that it was a gloomy valley leading up to the Edomite plateau.","summary_en":"ZALMONAH Place where the Israelites camped after they set out from Mt Hor (Nm 33:41-42). The name suggests that it was a gloomy valley leading up to the Edomite plateau.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"42":[{"id":32181,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Punon","title_en":"Punon","content_ro":"<h3>PUNON<\/h3>\n<p>Town identified with the modern Feinan, lying on the eastern side of the Arabah in the hill country of Edom. Punon lay conveniently on the road from Edom through the Negev to Egypt. It enjoyed an abundant supply of water and the presence of copper. Punon became an ancient smelting center of copper (c. 2000 <span>BC<\/span>), which was mined in the vicinity or was imported to Punon. When the Israelites passed by Punon on their way into Transjordan (Nm 33:42-43), Punon was at a low point in her industrial history. Remains of slag heaps abound in the vicinity. Archaeological evidence indicates that Punon was an extensive settlement at the time of the patriarchs (middle Bronze Age) and that after a period of 500 years of no settled occupation it was resettled around 1300 <span>BC<\/span>. The mining and smelting operations lasted until 700 <span>BC<\/span> and were then renewed in the age of the Nabateans. Eusebius reports that Christians worked in the mines along with criminals at Punon. In the Byzantine period the Christians built a basilica and monastery here. An inscription bearing the name of Bishop Theodore (c. 587 <span>BC<\/span>) was found in the monastery.<\/p>","content_en":"<h3>PUNON<\/h3>\n<p>Town identified with the modern Feinan, lying on the eastern side of the Arabah in the hill country of Edom. Punon lay conveniently on the road from Edom through the Negev to Egypt. It enjoyed an abundant supply of water and the presence of copper. Punon became an ancient smelting center of copper (c. 2000 <span>BC<\/span>), which was mined in the vicinity or was imported to Punon. When the Israelites passed by Punon on their way into Transjordan (Nm 33:42-43), Punon was at a low point in her industrial history. Remains of slag heaps abound in the vicinity. Archaeological evidence indicates that Punon was an extensive settlement at the time of the patriarchs (middle Bronze Age) and that after a period of 500 years of no settled occupation it was resettled around 1300 <span>BC<\/span>. The mining and smelting operations lasted until 700 <span>BC<\/span> and were then renewed in the age of the Nabateans. Eusebius reports that Christians worked in the mines along with criminals at Punon. In the Byzantine period the Christians built a basilica and monastery here. An inscription bearing the name of Bishop Theodore (c. 587 <span>BC<\/span>) was found in the monastery.<\/p>","summary_ro":"PUNON Town identified with the modern Feinan, lying on the eastern side of the Arabah in the hill country of Edom. Punon lay conveniently on the road from Edom through the Negev to Egypt. It enjoyed an abundant supply of water and the presence of copper. Punon became an ancient smelting center of copper (c. 2000 BC), which was mined in the vicinity or was imported to Punon. When the Israelites passed by Punon on their way into Transjordan (Nm 33:42-43), Punon was at a low point in her industr...","summary_en":"PUNON Town identified with the modern Feinan, lying on the eastern side of the Arabah in the hill country of Edom. Punon lay conveniently on the road from Edom through the Negev to Egypt. It enjoyed an abundant supply of water and the presence of copper. Punon became an ancient smelting center of copper (c. 2000 BC), which was mined in the vicinity or was imported to Punon. When the Israelites passed by Punon on their way into Transjordan (Nm 33:42-43), Punon was at a low point in her industr...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44809,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:42","title_en":"Study Note: Numeri 33:42","content_ro":"<p><strong>33:42-49<\/strong> Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.<\/p>","content_en":"<p><strong>33:42-49<\/strong> Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.<\/p>","summary_ro":"33:42-49 Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.","summary_en":"33:42-49 Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72435,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:42","title_en":"Study Note: Numeri 33:42","content_ro":"<p><strong>33:42-49<\/strong> Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.<\/p>","content_en":"<p><strong>33:42-49<\/strong> Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.<\/p>","summary_ro":"33:42-49 Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.","summary_en":"33:42-49 Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100061,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:42","title_en":"Study Note: Numeri 33:42","content_ro":"<p><strong>33:42-49<\/strong> Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.<\/p>","content_en":"<p><strong>33:42-49<\/strong> Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.<\/p>","summary_ro":"33:42-49 Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.","summary_en":"33:42-49 Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127687,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:42","title_en":"Study Note: Numeri 33:42","content_ro":"<p><strong>33:42-49<\/strong> Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.<\/p>","content_en":"<p><strong>33:42-49<\/strong> Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.<\/p>","summary_ro":"33:42-49 Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.","summary_en":"33:42-49 Good candidates for the locations of most of these sites are found east of the Jordan between the southern Arabah and the plains of Moab, opposite Jericho.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"43":[{"id":28115,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Oboth","title_en":"Oboth","content_ro":"<h3>OBOTH<\/h3>\n<p>Temporary camping place of the Israelites during their wilderness wanderings, mentioned between Punon and Iye-abarim (Nm 21:10-11; 33:43-44). Although its exact location is uncertain, some have attempted to identify it with ‘Ain el-Weiba, 33 miles (53.1 kilometers) south of the Dead Sea in the Arabah Valley. <em>See<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>OBOTH<\/h3>\n<p>Temporary camping place of the Israelites during their wilderness wanderings, mentioned between Punon and Iye-abarim (Nm 21:10-11; 33:43-44). Although its exact location is uncertain, some have attempted to identify it with ‘Ain el-Weiba, 33 miles (53.1 kilometers) south of the Dead Sea in the Arabah Valley. <em>See<\/em> Wilderness Wanderings.<\/p>","summary_ro":"OBOTH Temporary camping place of the Israelites during their wilderness wanderings, mentioned between Punon and Iye-abarim (Nm 21:10-11; 33:43-44). Although its exact location is uncertain, some have attempted to identify it with ‘Ain el-Weiba, 33 miles (53.1 kilometers) south of the Dead Sea in the Arabah Valley. See Wilderness Wanderings.","summary_en":"OBOTH Temporary camping place of the Israelites during their wilderness wanderings, mentioned between Punon and Iye-abarim (Nm 21:10-11; 33:43-44). Although its exact location is uncertain, some have attempted to identify it with ‘Ain el-Weiba, 33 miles (53.1 kilometers) south of the Dead Sea in the Arabah Valley. See Wilderness Wanderings.","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false}],"44":[{"id":17191,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ije-Abarim*","title_en":"Ije-Abarim*","content_ro":"<h3>IJE-ABARIM*<\/h3>\n<p>KJV spelling of Iye-abarim, one of Israel’s stopping places in the wilderness, in Numbers 21:11 and 33:44. <em>See<\/em> Iye-abarim, Iyim.<\/p>","content_en":"<h3>IJE-ABARIM*<\/h3>\n<p>KJV spelling of Iye-abarim, one of Israel’s stopping places in the wilderness, in Numbers 21:11 and 33:44. <em>See<\/em> Iye-abarim, Iyim.<\/p>","summary_ro":"IJE-ABARIM* KJV spelling of Iye-abarim, one of Israel’s stopping places in the wilderness, in Numbers 21:11 and 33:44. See Iye-abarim, Iyim.","summary_en":"IJE-ABARIM* KJV spelling of Iye-abarim, one of Israel’s stopping places in the wilderness, in Numbers 21:11 and 33:44. See Iye-abarim, Iyim.","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18127,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Iye-Abarim, Iyim*","title_en":"Iye-Abarim, Iyim*","content_ro":"<h3>IYE-ABARIM, IYIM*<\/h3>\n<p>Israelite camping place on the southeast border of Moab during the wilderness wanderings (Nm 33:44). In verse 45 the town is called Iyim, which is a shortened form of Iye-abarim.<\/p>","content_en":"<h3>IYE-ABARIM, IYIM*<\/h3>\n<p>Israelite camping place on the southeast border of Moab during the wilderness wanderings (Nm 33:44). In verse 45 the town is called Iyim, which is a shortened form of Iye-abarim.<\/p>","summary_ro":"IYE-ABARIM, IYIM* Israelite camping place on the southeast border of Moab during the wilderness wanderings (Nm 33:44). In verse 45 the town is called Iyim, which is a shortened form of Iye-abarim.","summary_en":"IYE-ABARIM, IYIM* Israelite camping place on the southeast border of Moab during the wilderness wanderings (Nm 33:44). In verse 45 the town is called Iyim, which is a shortened form of Iye-abarim.","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false}],"45":[{"id":9552,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dibon","title_en":"Dibon","content_ro":"<h3>DIBON<\/h3>\n<li>1. City in Moab, east of the Dead Sea and north of the Arnon River. It was located on the King’s Highway in Amorite territory and was a camping station for the Israelites during the exodus. Israel asked permission of Sihon, the Amorite king, to pass through his territory, but he refused. Israel then fought and defeated Sihon, thus gaining control of Dibon (Nm 21:30). Following the Hebrew conquest of Palestine and its division among the 12 tribes, Dibon was given to Gad (32:3, 34), being also referred to as Dibon-gad (33:45-46). One biblical reference assigns it to Reuben (Jos 13:17).<\/li>\n<p>During the period of the judges, Moab under King Eglon oppressed Israel and apparently retook Dibon. It was probably recovered under the leadership of Ehud (Jgs 3:12-30). Subsequently, Dibon was ruled by Israel under King David (2 Sm 8:2).<\/p>\n<p>In the preexilic period Dibon was again under Moabite influence (Is 15:2; Jer 48:18, 22). Isaiah condemned Dibon (Dimon) as chief among the wicked cities of Moab (Is 15:9). Dimon is probably a play on words (from the root “blood”) predicting Dibon’s bloody and disastrous fate.<\/p>\n<p>In 1868 excavations uncovered the famous Moabite Stone at Dibon, erected by Mesha, king of Moab, who built “Qarhah” as his capital. This may have been a new capital city replacing Dibon, or a renaming of Dibon by Mesha. Most likely “Qarhah” referred to the fact that Dibon was built on two elevations. The higher one was Qarhah, the defensive citadel of the city, surrounded by a wall and possessing a water reservoir, several cisterns, the royal palace, and a shrine (“high place,” Is 15:2) to Chemosh, the principal god of Moab.<\/p>\n<p>Excavations conducted in 1950–56 at Dibon (modern Dhiban) uncovered remains of the city from a period about 3000 <span>BC<\/span>. Evidence indicated that it contained only a nomadic population in the period 2100–1300 <span>BC<\/span> and that it was settled again about 1300 <span>BC<\/span>. The earliest excavations found five city walls, the oldest dating to about 3000 <span>BC<\/span>. The heaviest wall was from 7½ to almost 11 feet (2 to 3 meters) thick, built with large, well-squared blocks, and is considered to have been built in Mesha’s time.<\/p>\n<li>2. Town in the Negev of Judah inhabited by Babylonian exiles who returned to Palestine during Nehemiah’s time (Neh 11:25).<\/li>","content_en":"<h3>DIBON<\/h3>\n<li>1. City in Moab, east of the Dead Sea and north of the Arnon River. It was located on the King’s Highway in Amorite territory and was a camping station for the Israelites during the exodus. Israel asked permission of Sihon, the Amorite king, to pass through his territory, but he refused. Israel then fought and defeated Sihon, thus gaining control of Dibon (Nm 21:30). Following the Hebrew conquest of Palestine and its division among the 12 tribes, Dibon was given to Gad (32:3, 34), being also referred to as Dibon-gad (33:45-46). One biblical reference assigns it to Reuben (Jos 13:17).<\/li>\n<p>During the period of the judges, Moab under King Eglon oppressed Israel and apparently retook Dibon. It was probably recovered under the leadership of Ehud (Jgs 3:12-30). Subsequently, Dibon was ruled by Israel under King David (2 Sm 8:2).<\/p>\n<p>In the preexilic period Dibon was again under Moabite influence (Is 15:2; Jer 48:18, 22). Isaiah condemned Dibon (Dimon) as chief among the wicked cities of Moab (Is 15:9). Dimon is probably a play on words (from the root “blood”) predicting Dibon’s bloody and disastrous fate.<\/p>\n<p>In 1868 excavations uncovered the famous Moabite Stone at Dibon, erected by Mesha, king of Moab, who built “Qarhah” as his capital. This may have been a new capital city replacing Dibon, or a renaming of Dibon by Mesha. Most likely “Qarhah” referred to the fact that Dibon was built on two elevations. The higher one was Qarhah, the defensive citadel of the city, surrounded by a wall and possessing a water reservoir, several cisterns, the royal palace, and a shrine (“high place,” Is 15:2) to Chemosh, the principal god of Moab.<\/p>\n<p>Excavations conducted in 1950–56 at Dibon (modern Dhiban) uncovered remains of the city from a period about 3000 <span>BC<\/span>. Evidence indicated that it contained only a nomadic population in the period 2100–1300 <span>BC<\/span> and that it was settled again about 1300 <span>BC<\/span>. The earliest excavations found five city walls, the oldest dating to about 3000 <span>BC<\/span>. The heaviest wall was from 7½ to almost 11 feet (2 to 3 meters) thick, built with large, well-squared blocks, and is considered to have been built in Mesha’s time.<\/p>\n<li>2. Town in the Negev of Judah inhabited by Babylonian exiles who returned to Palestine during Nehemiah’s time (Neh 11:25).<\/li>","summary_ro":"DIBON 1. City in Moab, east of the Dead Sea and north of the Arnon River. It was located on the King’s Highway in Amorite territory and was a camping station for the Israelites during the exodus. Israel asked permission of Sihon, the Amorite king, to pass through his territory, but he refused. Israel then fought and defeated Sihon, thus gaining control of Dibon (Nm 21:30). Following the Hebrew conquest of Palestine and its division among the 12 tribes, Dibon was given to Gad (32:3, 34), being...","summary_en":"DIBON 1. City in Moab, east of the Dead Sea and north of the Arnon River. It was located on the King’s Highway in Amorite territory and was a camping station for the Israelites during the exodus. Israel asked permission of Sihon, the Amorite king, to pass through his territory, but he refused. Israel then fought and defeated Sihon, thus gaining control of Dibon (Nm 21:30). Following the Hebrew conquest of Palestine and its division among the 12 tribes, Dibon was given to Gad (32:3, 34), being...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9560,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dibon-Gad","title_en":"Dibon-Gad","content_ro":"<h3>DIBON-GAD<\/h3>\n<p>Alternate name for Dibon, a Moabite city, in Numbers 33:45-46. <em>See<\/em> Dibon #1.<\/p>","content_en":"<h3>DIBON-GAD<\/h3>\n<p>Alternate name for Dibon, a Moabite city, in Numbers 33:45-46. <em>See<\/em> Dibon #1.<\/p>","summary_ro":"DIBON-GAD Alternate name for Dibon, a Moabite city, in Numbers 33:45-46. See Dibon #1.","summary_en":"DIBON-GAD Alternate name for Dibon, a Moabite city, in Numbers 33:45-46. See Dibon #1.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17188,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Iim","title_en":"Iim","content_ro":"<h3>IIM<\/h3>\n<li>1. KJV rendering of Iyim, a shortened form of Iye-abarim, in Numbers 33:45. <em>See<\/em> Iye-abarim, Iyim.<\/li>\n<li>2. Town near Edom in the southern portion of the land assigned to Judah’s tribe for an inheritance (Jos 15:29).<\/li>","content_en":"<h3>IIM<\/h3>\n<li>1. KJV rendering of Iyim, a shortened form of Iye-abarim, in Numbers 33:45. <em>See<\/em> Iye-abarim, Iyim.<\/li>\n<li>2. Town near Edom in the southern portion of the land assigned to Judah’s tribe for an inheritance (Jos 15:29).<\/li>","summary_ro":"IIM 1. KJV rendering of Iyim, a shortened form of Iye-abarim, in Numbers 33:45. See Iye-abarim, Iyim. 2. Town near Edom in the southern portion of the land assigned to Judah’s tribe for an inheritance (Jos 15:29).","summary_en":"IIM 1. KJV rendering of Iyim, a shortened form of Iye-abarim, in Numbers 33:45. See Iye-abarim, Iyim. 2. Town near Edom in the southern portion of the land assigned to Judah’s tribe for an inheritance (Jos 15:29).","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18128,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Iye-Abarim, Iyim*","title_en":"Iye-Abarim, Iyim*","content_ro":"<h3>IYE-ABARIM, IYIM*<\/h3>\n<p>Israelite camping place on the southeast border of Moab during the wilderness wanderings (Nm 33:44). In verse 45 the town is called Iyim, which is a shortened form of Iye-abarim.<\/p>","content_en":"<h3>IYE-ABARIM, IYIM*<\/h3>\n<p>Israelite camping place on the southeast border of Moab during the wilderness wanderings (Nm 33:44). In verse 45 the town is called Iyim, which is a shortened form of Iye-abarim.<\/p>","summary_ro":"IYE-ABARIM, IYIM* Israelite camping place on the southeast border of Moab during the wilderness wanderings (Nm 33:44). In verse 45 the town is called Iyim, which is a shortened form of Iye-abarim.","summary_en":"IYE-ABARIM, IYIM* Israelite camping place on the southeast border of Moab during the wilderness wanderings (Nm 33:44). In verse 45 the town is called Iyim, which is a shortened form of Iye-abarim.","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false}],"46":[{"id":1105,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Almon-Diblathaim","title_en":"Almon-Diblathaim","content_ro":"<h3>ALMON-DIBLATHAIM<\/h3>\n<p>Area in Moab where the Israelites camped during their 40 years of wandering (Nm 33:46-47). Some identify it with Beth-diblathaim (Jer 48:22).<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>ALMON-DIBLATHAIM<\/h3>\n<p>Area in Moab where the Israelites camped during their 40 years of wandering (Nm 33:46-47). Some identify it with Beth-diblathaim (Jer 48:22).<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","summary_ro":"ALMON-DIBLATHAIM Area in Moab where the Israelites camped during their 40 years of wandering (Nm 33:46-47). Some identify it with Beth-diblathaim (Jer 48:22). See also Wilderness Wanderings.","summary_en":"ALMON-DIBLATHAIM Area in Moab where the Israelites camped during their 40 years of wandering (Nm 33:46-47). Some identify it with Beth-diblathaim (Jer 48:22). See also Wilderness Wanderings.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"47":[{"id":44810,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:47","title_en":"Study Note: Numeri 33:47","content_ro":"<p><strong>33:47<\/strong> <em>Almon-diblathaim<\/em> is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).<\/p>","content_en":"<p><strong>33:47<\/strong> <em>Almon-diblathaim<\/em> is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).<\/p>","summary_ro":"33:47 Almon-diblathaim is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).","summary_en":"33:47 Almon-diblathaim is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72436,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:47","title_en":"Study Note: Numeri 33:47","content_ro":"<p><strong>33:47<\/strong> <em>Almon-diblathaim<\/em> is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).<\/p>","content_en":"<p><strong>33:47<\/strong> <em>Almon-diblathaim<\/em> is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).<\/p>","summary_ro":"33:47 Almon-diblathaim is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).","summary_en":"33:47 Almon-diblathaim is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100062,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:47","title_en":"Study Note: Numeri 33:47","content_ro":"<p><strong>33:47<\/strong> <em>Almon-diblathaim<\/em> is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).<\/p>","content_en":"<p><strong>33:47<\/strong> <em>Almon-diblathaim<\/em> is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).<\/p>","summary_ro":"33:47 Almon-diblathaim is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).","summary_en":"33:47 Almon-diblathaim is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127688,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:47","title_en":"Study Note: Numeri 33:47","content_ro":"<p><strong>33:47<\/strong> <em>Almon-diblathaim<\/em> is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).<\/p>","content_en":"<p><strong>33:47<\/strong> <em>Almon-diblathaim<\/em> is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).<\/p>","summary_ro":"33:47 Almon-diblathaim is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).","summary_en":"33:47 Almon-diblathaim is probably the same place as “Beth-diblathaim” (Jer 48:22), also mentioned in the famous Mesha Inscription (see study note on Num 21:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"49":[{"id":107,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abel-Shittim","title_en":"Abel-Shittim","content_ro":"<h3>ABEL-SHITTIM<\/h3>\n<p>Alternate name for Shittim, a place on the plains of Moab, in Numbers 33:49. <em>See<\/em> Shittim (Place).<\/p>","content_en":"<h3>ABEL-SHITTIM<\/h3>\n<p>Alternate name for Shittim, a place on the plains of Moab, in Numbers 33:49. <em>See<\/em> Shittim (Place).<\/p>","summary_ro":"ABEL-SHITTIM Alternate name for Shittim, a place on the plains of Moab, in Numbers 33:49. See Shittim (Place).","summary_en":"ABEL-SHITTIM Alternate name for Shittim, a place on the plains of Moab, in Numbers 33:49. See Shittim (Place).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4490,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beth-Jeshimoth","title_en":"Beth-Jeshimoth","content_ro":"<h3>BETH-JESHIMOTH<\/h3>\n<p>City assigned to Reuben’s tribe (Jos 13:20), later described as a Moabite town (Ez 25:9). Prior to Israel’s conquest of the Promised Land, they made camp along the Jordan from Beth-jeshimoth to Abel-shittim (Nm 33:49). The city is usually identified with Tell el-Azeimeh.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>BETH-JESHIMOTH<\/h3>\n<p>City assigned to Reuben’s tribe (Jos 13:20), later described as a Moabite town (Ez 25:9). Prior to Israel’s conquest of the Promised Land, they made camp along the Jordan from Beth-jeshimoth to Abel-shittim (Nm 33:49). The city is usually identified with Tell el-Azeimeh.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","summary_ro":"BETH-JESHIMOTH City assigned to Reuben’s tribe (Jos 13:20), later described as a Moabite town (Ez 25:9). Prior to Israel’s conquest of the Promised Land, they made camp along the Jordan from Beth-jeshimoth to Abel-shittim (Nm 33:49). The city is usually identified with Tell el-Azeimeh. See also Wilderness Wanderings.","summary_en":"BETH-JESHIMOTH City assigned to Reuben’s tribe (Jos 13:20), later described as a Moabite town (Ez 25:9). Prior to Israel’s conquest of the Promised Land, they made camp along the Jordan from Beth-jeshimoth to Abel-shittim (Nm 33:49). The city is usually identified with Tell el-Azeimeh. See also Wilderness Wanderings.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35170,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shittim* (Place)","title_en":"Shittim* (Place)","content_ro":"<h3>SHITTIM* (P<span>lace<\/span>)<\/h3>\n<p>Site on the plains of Moab where the Israelites made their final Transjordan encampment after defeating Sihon and Og (Nm 21:21-35) and prior to their crossing of the Jordan (25:1). According to Numbers 33:49, this camp was near the Jordan, spreading from Beth-jeshimoth as far as Abel-shittim. Here Abel-shittim appears to be the full name of the place, while Shittim is the more common abbreviated toponym.<\/p>\n<p>At Shittim, Balak of Moab attempted to thwart the Israelite penetration of Canaan by hiring Balaam to curse the people of God (Nm 22–24), and later, apparently incited by Balaam’s counsel, Israel “played the harlot” with women from Midian and Moab (25:1-5; cf. 31:15-16). Israel’s apostasy, participating in idolatrous rites and engaging in ritual prostitution, was punished by Yahweh with the plague at Peor (Nm 25:1-18; cf. 1 Cor 10:6-8). Moses and Eleazar organized a census of the tribes while encamped at Shittim, and here Joshua was publicly proclaimed as Moses’ successor (Nm 27:18-22). Joshua dispatched two spies from Shittim to reconnoiter Jericho (Jos 2:1); later the Israelites prepared for the river crossing by breaking camp at Shittim and traveling to the Jordan (3:1).<\/p>\n<p>Outside the Hexateuch the place-name Shittim occurs only in Joel 3:18 and Micah 6:5. The reference in Joel to the “valley of Shittim” or “wadi of the acacias” seems to be a symbol of barren aridity transformed into well-watered land when Yahweh restores his people in the eschaton, not a literal geographical location. Micah charges the people to remember “what happened from Shittim to Gilgal,” no doubt a reference to the crossing of the Jordan and the covenant promise of a land ultimately realized, as he recites the “saving acts” of Yahweh on Israel’s behalf.<\/p>","content_en":"<h3>SHITTIM* (P<span>lace<\/span>)<\/h3>\n<p>Site on the plains of Moab where the Israelites made their final Transjordan encampment after defeating Sihon and Og (Nm 21:21-35) and prior to their crossing of the Jordan (25:1). According to Numbers 33:49, this camp was near the Jordan, spreading from Beth-jeshimoth as far as Abel-shittim. Here Abel-shittim appears to be the full name of the place, while Shittim is the more common abbreviated toponym.<\/p>\n<p>At Shittim, Balak of Moab attempted to thwart the Israelite penetration of Canaan by hiring Balaam to curse the people of God (Nm 22–24), and later, apparently incited by Balaam’s counsel, Israel “played the harlot” with women from Midian and Moab (25:1-5; cf. 31:15-16). Israel’s apostasy, participating in idolatrous rites and engaging in ritual prostitution, was punished by Yahweh with the plague at Peor (Nm 25:1-18; cf. 1 Cor 10:6-8). Moses and Eleazar organized a census of the tribes while encamped at Shittim, and here Joshua was publicly proclaimed as Moses’ successor (Nm 27:18-22). Joshua dispatched two spies from Shittim to reconnoiter Jericho (Jos 2:1); later the Israelites prepared for the river crossing by breaking camp at Shittim and traveling to the Jordan (3:1).<\/p>\n<p>Outside the Hexateuch the place-name Shittim occurs only in Joel 3:18 and Micah 6:5. The reference in Joel to the “valley of Shittim” or “wadi of the acacias” seems to be a symbol of barren aridity transformed into well-watered land when Yahweh restores his people in the eschaton, not a literal geographical location. Micah charges the people to remember “what happened from Shittim to Gilgal,” no doubt a reference to the crossing of the Jordan and the covenant promise of a land ultimately realized, as he recites the “saving acts” of Yahweh on Israel’s behalf.<\/p>","summary_ro":"SHITTIM* (Place) Site on the plains of Moab where the Israelites made their final Transjordan encampment after defeating Sihon and Og (Nm 21:21-35) and prior to their crossing of the Jordan (25:1). According to Numbers 33:49, this camp was near the Jordan, spreading from Beth-jeshimoth as far as Abel-shittim. Here Abel-shittim appears to be the full name of the place, while Shittim is the more common abbreviated toponym. At Shittim, Balak of Moab attempted to thwart the Israelite penetration ...","summary_en":"SHITTIM* (Place) Site on the plains of Moab where the Israelites made their final Transjordan encampment after defeating Sihon and Og (Nm 21:21-35) and prior to their crossing of the Jordan (25:1). According to Numbers 33:49, this camp was near the Jordan, spreading from Beth-jeshimoth as far as Abel-shittim. Here Abel-shittim appears to be the full name of the place, while Shittim is the more common abbreviated toponym. At Shittim, Balak of Moab attempted to thwart the Israelite penetration ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"50":[{"id":44811,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:50","title_en":"Study Note: Numeri 33:50","content_ro":"<p><strong>33:50-56<\/strong> After the Israelites reached <em>the plains of Moab opposite Jericho<\/em> (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific <em>instructions<\/em> for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4-8). Moses’ commands included the destruction of <em>their carved and molten images<\/em> (cp. Lev 26:1) and the demolition of their <em>pagan shrines<\/em> (see Deut 12:2-3).<\/p>","content_en":"<p><strong>33:50-56<\/strong> After the Israelites reached <em>the plains of Moab opposite Jericho<\/em> (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific <em>instructions<\/em> for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4-8). Moses’ commands included the destruction of <em>their carved and molten images<\/em> (cp. Lev 26:1) and the demolition of their <em>pagan shrines<\/em> (see Deut 12:2-3).<\/p>","summary_ro":"33:50-56 After the Israelites reached the plains of Moab opposite Jericho (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific instructions for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4...","summary_en":"33:50-56 After the Israelites reached the plains of Moab opposite Jericho (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific instructions for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72437,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:50","title_en":"Study Note: Numeri 33:50","content_ro":"<p><strong>33:50-56<\/strong> After the Israelites reached <em>the plains of Moab opposite Jericho<\/em> (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific <em>instructions<\/em> for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4-8). Moses’ commands included the destruction of <em>their carved and molten images<\/em> (cp. Lev 26:1) and the demolition of their <em>pagan shrines<\/em> (see Deut 12:2-3).<\/p>","content_en":"<p><strong>33:50-56<\/strong> After the Israelites reached <em>the plains of Moab opposite Jericho<\/em> (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific <em>instructions<\/em> for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4-8). Moses’ commands included the destruction of <em>their carved and molten images<\/em> (cp. Lev 26:1) and the demolition of their <em>pagan shrines<\/em> (see Deut 12:2-3).<\/p>","summary_ro":"33:50-56 After the Israelites reached the plains of Moab opposite Jericho (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific instructions for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4...","summary_en":"33:50-56 After the Israelites reached the plains of Moab opposite Jericho (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific instructions for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100063,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:50","title_en":"Study Note: Numeri 33:50","content_ro":"<p><strong>33:50-56<\/strong> After the Israelites reached <em>the plains of Moab opposite Jericho<\/em> (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific <em>instructions<\/em> for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4-8). Moses’ commands included the destruction of <em>their carved and molten images<\/em> (cp. Lev 26:1) and the demolition of their <em>pagan shrines<\/em> (see Deut 12:2-3).<\/p>","content_en":"<p><strong>33:50-56<\/strong> After the Israelites reached <em>the plains of Moab opposite Jericho<\/em> (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific <em>instructions<\/em> for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4-8). Moses’ commands included the destruction of <em>their carved and molten images<\/em> (cp. Lev 26:1) and the demolition of their <em>pagan shrines<\/em> (see Deut 12:2-3).<\/p>","summary_ro":"33:50-56 After the Israelites reached the plains of Moab opposite Jericho (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific instructions for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4...","summary_en":"33:50-56 After the Israelites reached the plains of Moab opposite Jericho (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific instructions for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127689,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:50","title_en":"Study Note: Numeri 33:50","content_ro":"<p><strong>33:50-56<\/strong> After the Israelites reached <em>the plains of Moab opposite Jericho<\/em> (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific <em>instructions<\/em> for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4-8). Moses’ commands included the destruction of <em>their carved and molten images<\/em> (cp. Lev 26:1) and the demolition of their <em>pagan shrines<\/em> (see Deut 12:2-3).<\/p>","content_en":"<p><strong>33:50-56<\/strong> After the Israelites reached <em>the plains of Moab opposite Jericho<\/em> (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific <em>instructions<\/em> for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4-8). Moses’ commands included the destruction of <em>their carved and molten images<\/em> (cp. Lev 26:1) and the demolition of their <em>pagan shrines<\/em> (see Deut 12:2-3).<\/p>","summary_ro":"33:50-56 After the Israelites reached the plains of Moab opposite Jericho (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific instructions for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4...","summary_en":"33:50-56 After the Israelites reached the plains of Moab opposite Jericho (22:1), they camped there for the rest of the period covered in Numbers (see 36:13) and Deuteronomy (Deut 34:8). While they were camped there, God gave Israel specific instructions for dealing with the population of Canaan. The Lord commanded his people to destroy the people groups that occupied Canaan and to obliterate all vestiges of their religious practices (cp. Exod 23:23-33; 34:11-17; Deut 7:1-6; 12:2-4; Josh 23:4...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"51":[{"id":16381,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"High Place","title_en":"High Place","content_ro":"<h3>HIGH PLACE<\/h3>\n<p>Phrase commonly translated from the Hebrew bamah, which apparently derived from a word originally meaning “the back (or ridge) of an animal.” Thus it came to refer to a height or hill or a stone burial cairn. Usually it was an elevated worship center, such as the ones referred to in Numbers 33:51-52, 1 Samuel 9:13-14, 2 Kings 12:3, 2 Chronicles 21:11, and Ezekiel 36:1-2. But sometimes (as in 2 Kgs 23:8) it was a <span class=\"hebrew\" lang=\"he\">bamah<\/span> of the gate, a sanctuary with no special reference to height, located at the city gate as in Dan and Beersheba. It might even have been placed in a declivity (Jer 7:31).<\/p>\n<p>That a <span class=\"hebrew\" lang=\"he\">bamah<\/span> might simply be a burial place with commemorative stelae or memorial stones is clear from such a passage as Ezekiel 43:7. An illustration of such a <span class=\"hebrew\" lang=\"he\">bamah<\/span> is the so-called Gezer high place. This Bronze Age center with its 10 huge pillars is now interpreted as a mortuary shrine instead of a sanctuary in the strict sense of the term.<\/p>\n<p>A second word translated “high place” is <span class=\"hebrew\" lang=\"he\">ramah<\/span> (elevation), from the Hebrew meaning “to be high.” Ezekiel used this term to refer to illicit worship centers (16:24-25, 31-39) that evidently had no necessary connection with height.<\/p>\n<p>One of the best-known and best-preserved of all high places in the vicinity of Palestine is the great high place at Petra, discovered by George L. Robinson in 1900. Located on a ridge west of the Khazneh, or treasury, it consists of a large rectangular court and adjacent altars. The court is about 47 feet (14.3 meters) long and 21 feet (6.4 meters) wide and is cut into the rock platform to a depth of 18 inches (45.7 centimeters). West of the court stand a square and a round altar, each hewn from the solid rock. South of the court is a pool measuring about eight and a half by nine and a half feet (2.6 by 2.9 meters) and cut four feet (1.2 meters) into the rock. South of the pool stand two sacred obelisks or pillars, also cut out of the solid rock. This whole complex is reached from a lower terrace by two flights of stairs. At this center the ancient Nabatean inhabitants of Petra evidently engaged in feasts and sacrifices to honor their gods. Though the worship center in its present form does not date before the first century <span>BC<\/span>, it preserves an ancient tradition of Transjordan and illustrates the pagan and Israelite high places of OT times.<\/p>\n<p>The pagan high place was usually located on a physical height, where one could feel closer to the god. Its first essential was an altar, which might be a heap of earth, unhewn stones, or a unit cut out of the solid rock. Second, there was a stone pillar (Dt 12:3) or obelisk <em>(<\/em><span class=\"hebrew\" lang=\"he\">matsebah<\/span><em>)<\/em> representing the male deity and having phallic associations; third, a tree or pole <em>(<\/em><span class=\"hebrew\" lang=\"he\">asherah<\/span><em>)<\/em> representing the female deity (a fertility goddess); and fourth, a laver for ceremonial washings. A sanctuary with an image of the deity also required a building of some sort to protect it (2 Kgs 17:29).<\/p>\n<p>At these pagan high places sacrifices of animals and sometimes of human beings took place, and religious prostitution or homosexual acts were common. It is natural that such practices should develop in a context of sympathetic magic, where promiscuity and breeding among human beings was supposed to influence animals and crops.<\/p>\n<p>The Hebrews had legitimate high places between the time of the destruction of the tabernacle at Shiloh and construction of the temple, though there was little similarity to pagan accoutrements or practices, apart from the presence of an altar and the offering of sacrifices. At one high place the people ate a sacrificial meal before Samuel anointed Saul king (1 Sm 9:12–10:1). The tabernacle was located at the high place of Gibeon during the reign of David (1 Chr 16:39; 21:29). Solomon offered sacrifices at several high places (1 Kgs 3:2-3), and at the high place of Gibeon he met God and was granted the gift of wisdom for his administration (vv 4-15). Once Solomon’s temple was completed, high places were eliminated and were off-limits for the Hebrews.<\/p>\n<p>When the Hebrews entered Canaan, they encountered pagan peoples who had long worshiped at high places. God commanded the Israelites to destroy those sanctuaries (Nm 33:51-52) to avoid contamination by them, but the warning went largely unheeded. At the height of the Hebrew kingdom, after Solomon had completed the temple, he built high places for the god Chemosh of Moab, Molech of Ammon, and other gods of his pagan wives. For this sin God determined to split the Hebrew kingdom (1 Kgs 11:7-11).<\/p>\n<p>After the division of the kingdom, Jeroboam established high places at Dan and Bethel, and Ahab and others proliferated their construction. Judgment was prophesied (1 Kgs 13:2-3; 2 Kgs 17:7-18), and ultimately the kingdom of Israel went into captivity to Assyria for her idolatry.<\/p>\n<p>Rehoboam, the first king of the southern kingdom, spread high places all over his domain (1 Kgs 14:23-24). Though King Asa launched a revival of true religion, he did not remove the high places (15:12-14). Jehoshaphat also initiated revival, but again the high places remained (22:43). On the other hand, his son Jehoram and his wife, Athaliah, encouraged their construction (2 Chr 21:11). Joash, during his revival, did not eliminate the high places (2 Kgs 12:3), nor did the good king Uzziah in similar efforts (15:3-4). Ahaz made no pretense of faithfulness to God, and actively encouraged the idolatry of the pagan sanctuaries (16:3-4). Finally, Hezekiah launched a campaign against the high places (2 Chr 31:1), but his policies were reversed during the reign of his wicked son Manasseh (2 Kgs 21:2-9). Josiah led the last Judean revival and again attacked the high places (23:5, 8).<\/p>\n<p>The prophets Isaiah (Is 15:2; 16:12), Jeremiah (Jer 48:35), Ezekiel (Ez 6:3), Hosea (Hos 10:8), and Amos (Am 7:9) roundly condemned these centers of idolatry. <em>See<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; Idols, Idolatry.<\/p>","content_en":"<h3>HIGH PLACE<\/h3>\n<p>Phrase commonly translated from the Hebrew bamah, which apparently derived from a word originally meaning “the back (or ridge) of an animal.” Thus it came to refer to a height or hill or a stone burial cairn. Usually it was an elevated worship center, such as the ones referred to in Numbers 33:51-52, 1 Samuel 9:13-14, 2 Kings 12:3, 2 Chronicles 21:11, and Ezekiel 36:1-2. But sometimes (as in 2 Kgs 23:8) it was a <span class=\"hebrew\" lang=\"he\">bamah<\/span> of the gate, a sanctuary with no special reference to height, located at the city gate as in Dan and Beersheba. It might even have been placed in a declivity (Jer 7:31).<\/p>\n<p>That a <span class=\"hebrew\" lang=\"he\">bamah<\/span> might simply be a burial place with commemorative stelae or memorial stones is clear from such a passage as Ezekiel 43:7. An illustration of such a <span class=\"hebrew\" lang=\"he\">bamah<\/span> is the so-called Gezer high place. This Bronze Age center with its 10 huge pillars is now interpreted as a mortuary shrine instead of a sanctuary in the strict sense of the term.<\/p>\n<p>A second word translated “high place” is <span class=\"hebrew\" lang=\"he\">ramah<\/span> (elevation), from the Hebrew meaning “to be high.” Ezekiel used this term to refer to illicit worship centers (16:24-25, 31-39) that evidently had no necessary connection with height.<\/p>\n<p>One of the best-known and best-preserved of all high places in the vicinity of Palestine is the great high place at Petra, discovered by George L. Robinson in 1900. Located on a ridge west of the Khazneh, or treasury, it consists of a large rectangular court and adjacent altars. The court is about 47 feet (14.3 meters) long and 21 feet (6.4 meters) wide and is cut into the rock platform to a depth of 18 inches (45.7 centimeters). West of the court stand a square and a round altar, each hewn from the solid rock. South of the court is a pool measuring about eight and a half by nine and a half feet (2.6 by 2.9 meters) and cut four feet (1.2 meters) into the rock. South of the pool stand two sacred obelisks or pillars, also cut out of the solid rock. This whole complex is reached from a lower terrace by two flights of stairs. At this center the ancient Nabatean inhabitants of Petra evidently engaged in feasts and sacrifices to honor their gods. Though the worship center in its present form does not date before the first century <span>BC<\/span>, it preserves an ancient tradition of Transjordan and illustrates the pagan and Israelite high places of OT times.<\/p>\n<p>The pagan high place was usually located on a physical height, where one could feel closer to the god. Its first essential was an altar, which might be a heap of earth, unhewn stones, or a unit cut out of the solid rock. Second, there was a stone pillar (Dt 12:3) or obelisk <em>(<\/em><span class=\"hebrew\" lang=\"he\">matsebah<\/span><em>)<\/em> representing the male deity and having phallic associations; third, a tree or pole <em>(<\/em><span class=\"hebrew\" lang=\"he\">asherah<\/span><em>)<\/em> representing the female deity (a fertility goddess); and fourth, a laver for ceremonial washings. A sanctuary with an image of the deity also required a building of some sort to protect it (2 Kgs 17:29).<\/p>\n<p>At these pagan high places sacrifices of animals and sometimes of human beings took place, and religious prostitution or homosexual acts were common. It is natural that such practices should develop in a context of sympathetic magic, where promiscuity and breeding among human beings was supposed to influence animals and crops.<\/p>\n<p>The Hebrews had legitimate high places between the time of the destruction of the tabernacle at Shiloh and construction of the temple, though there was little similarity to pagan accoutrements or practices, apart from the presence of an altar and the offering of sacrifices. At one high place the people ate a sacrificial meal before Samuel anointed Saul king (1 Sm 9:12–10:1). The tabernacle was located at the high place of Gibeon during the reign of David (1 Chr 16:39; 21:29). Solomon offered sacrifices at several high places (1 Kgs 3:2-3), and at the high place of Gibeon he met God and was granted the gift of wisdom for his administration (vv 4-15). Once Solomon’s temple was completed, high places were eliminated and were off-limits for the Hebrews.<\/p>\n<p>When the Hebrews entered Canaan, they encountered pagan peoples who had long worshiped at high places. God commanded the Israelites to destroy those sanctuaries (Nm 33:51-52) to avoid contamination by them, but the warning went largely unheeded. At the height of the Hebrew kingdom, after Solomon had completed the temple, he built high places for the god Chemosh of Moab, Molech of Ammon, and other gods of his pagan wives. For this sin God determined to split the Hebrew kingdom (1 Kgs 11:7-11).<\/p>\n<p>After the division of the kingdom, Jeroboam established high places at Dan and Bethel, and Ahab and others proliferated their construction. Judgment was prophesied (1 Kgs 13:2-3; 2 Kgs 17:7-18), and ultimately the kingdom of Israel went into captivity to Assyria for her idolatry.<\/p>\n<p>Rehoboam, the first king of the southern kingdom, spread high places all over his domain (1 Kgs 14:23-24). Though King Asa launched a revival of true religion, he did not remove the high places (15:12-14). Jehoshaphat also initiated revival, but again the high places remained (22:43). On the other hand, his son Jehoram and his wife, Athaliah, encouraged their construction (2 Chr 21:11). Joash, during his revival, did not eliminate the high places (2 Kgs 12:3), nor did the good king Uzziah in similar efforts (15:3-4). Ahaz made no pretense of faithfulness to God, and actively encouraged the idolatry of the pagan sanctuaries (16:3-4). Finally, Hezekiah launched a campaign against the high places (2 Chr 31:1), but his policies were reversed during the reign of his wicked son Manasseh (2 Kgs 21:2-9). Josiah led the last Judean revival and again attacked the high places (23:5, 8).<\/p>\n<p>The prophets Isaiah (Is 15:2; 16:12), Jeremiah (Jer 48:35), Ezekiel (Ez 6:3), Hosea (Hos 10:8), and Amos (Am 7:9) roundly condemned these centers of idolatry. <em>See<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; Idols, Idolatry.<\/p>","summary_ro":"HIGH PLACE Phrase commonly translated from the Hebrew bamah, which apparently derived from a word originally meaning “the back (or ridge) of an animal.” Thus it came to refer to a height or hill or a stone burial cairn. Usually it was an elevated worship center, such as the ones referred to in Numbers 33:51-52, 1 Samuel 9:13-14, 2 Kings 12:3, 2 Chronicles 21:11, and Ezekiel 36:1-2. But sometimes (as in 2 Kgs 23:8) it was a bamah of the gate, a sanctuary with no special reference to height, lo...","summary_en":"HIGH PLACE Phrase commonly translated from the Hebrew bamah, which apparently derived from a word originally meaning “the back (or ridge) of an animal.” Thus it came to refer to a height or hill or a stone burial cairn. Usually it was an elevated worship center, such as the ones referred to in Numbers 33:51-52, 1 Samuel 9:13-14, 2 Kings 12:3, 2 Chronicles 21:11, and Ezekiel 36:1-2. But sometimes (as in 2 Kgs 23:8) it was a bamah of the gate, a sanctuary with no special reference to height, lo...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"54":[{"id":44812,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:54","title_en":"Study Note: Numeri 33:54","content_ro":"<p><strong>33:54<\/strong> <em>distribute the land . . . by sacred lot:<\/em> See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.<\/p>","content_en":"<p><strong>33:54<\/strong> <em>distribute the land . . . by sacred lot:<\/em> See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.<\/p>","summary_ro":"33:54 distribute the land . . . by sacred lot: See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.","summary_en":"33:54 distribute the land . . . by sacred lot: See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72438,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:54","title_en":"Study Note: Numeri 33:54","content_ro":"<p><strong>33:54<\/strong> <em>distribute the land . . . by sacred lot:<\/em> See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.<\/p>","content_en":"<p><strong>33:54<\/strong> <em>distribute the land . . . by sacred lot:<\/em> See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.<\/p>","summary_ro":"33:54 distribute the land . . . by sacred lot: See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.","summary_en":"33:54 distribute the land . . . by sacred lot: See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100064,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:54","title_en":"Study Note: Numeri 33:54","content_ro":"<p><strong>33:54<\/strong> <em>distribute the land . . . by sacred lot:<\/em> See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.<\/p>","content_en":"<p><strong>33:54<\/strong> <em>distribute the land . . . by sacred lot:<\/em> See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.<\/p>","summary_ro":"33:54 distribute the land . . . by sacred lot: See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.","summary_en":"33:54 distribute the land . . . by sacred lot: See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127690,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:54","title_en":"Study Note: Numeri 33:54","content_ro":"<p><strong>33:54<\/strong> <em>distribute the land . . . by sacred lot:<\/em> See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.<\/p>","content_en":"<p><strong>33:54<\/strong> <em>distribute the land . . . by sacred lot:<\/em> See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.<\/p>","summary_ro":"33:54 distribute the land . . . by sacred lot: See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.","summary_en":"33:54 distribute the land . . . by sacred lot: See 26:53-56. Chapter 34 describes the boundaries of the land of Canaan, which they would soon conquer and divide.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"55":[{"id":7731,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Second Letter to the Corinthians","title_en":"Second Letter to the Corinthians","content_ro":"<h3>CORINTHIANS, Second Letter to the<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The apostle Paul is the acknowledged author of 2 Corinthians. While some scholars argue that 2 Corinthians 2:14–7:4 and 10–13 are separate letters, only in the case of 6:14–7:1 is Paul’s authorship disputed. This section is admittedly a strange digression, but stranger still would be the thought that an editor could have inserted it in such an unusual place. Also the repetition of thought in 7:2 from 6:13 indicates that Paul is aware that he has digressed from his topic and is repeating a phrase to bring his readers back to the subject.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>After writing both the “previous letter” (1 Cor 5:9) and 1 Corinthians from Ephesus in <span>AD<\/span> 55, Paul continued to work there. Sometime during the next year a crisis arose in Corinth. Paul made a quick trip across the Aegean Sea, but he could not resolve the crisis, and due to the personal opposition of a leader in the church (likely an interloper bearing letters of recommendation from Jerusalem), he had to withdraw (2 Cor 2:1, 5). Returning to Ephesus from this “painful visit,” Paul dispatched Titus with a blistering “letter of tears,” his third letter to that church (2 Cor 2:4; 7:8, 12), which led to the excommunication of the leader and the repentance of the church. This letter has been lost. Meanwhile a situation erupted in Ephesus during which death (probably execution) seemed so certain that Paul despaired of life (see Acts 19:23-41; cf. Rom 16:4; 2 Cor 1:8-9). Paul was not killed, but his escape seemed miraculous.<\/p>\n<p>Leaving Ephesus in early <span>AD<\/span> 56, Paul traveled north to Troas seeking Titus and news of Corinth. Unable to endure without news, he abandoned a promising mission in Troas and sailed to Philippi. There he met Titus, who explained the change of heart in Corinth. Second Corinthians 1–9 responds to this situation, with chapters 8–9 preparing the Corinthians for an upcoming visit. Later Paul received further news from Corinth that renewed opposition to him was present. In response he penned the self-defense found in 2 Corinthians 10–13. Paul followed up the letter with a visit later in the year (Acts 20:2-3). We do not know the response to 2 Corinthians or the outcome of his final visit, but later the troubled history of the Corinthian church continued, with another Christian leader needing to write a letter at the end of the century (Epistle of Clement).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The Corinthian house churches always had great diversity. While those who liked Apollos undoubtedly despised Paul’s crude style, others who preferred Peter likely appealed beyond Paul to the more genuine “original” apostles in Jerusalem with their Jewish customs (1 Cor 1). Traveling teachers with letters of commendation from these apostles easily drew a following when they came to Corinth and undermined Paul’s authority and even his character. Furthermore, because of this outside influence, the collection for the poor in Jerusalem that Paul had initiated (16:1-4) was left in abeyance, both because it was connected to Paul and because the teachers themselves were taking money from the church. Paul writes to reaffirm his love and to repair the damage caused by the interloper.<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>In the first section of the letter, Paul has two main purposes. The first is to cement his restored relationship with Corinth, explaining situations, forgiving those who opposed him, and reflecting on the nature of ministry. For Paul, ministry meant both intense suffering and comfort. Physical and emotional suffering came from the situations and people he worked with, but his knowledge of future reward and his experience of the power of God working in him brought profound joy and comfort. Due to his own recent brush with death, Paul also reflects on what happens at death. His expectation is to receive a resurrection body and be in the presence of Jesus at death.<\/p>\n<p>The second purpose of this section is to get the collection for Jerusalem on track again. In this context he gives major teaching on giving and Christian economics: Christians are to follow Christ in giving freely; economic equality is the principle governing who gives to whom.<\/p>\n<p>The second section of the letter is an impassioned self-defense, refuting the interloper’s claims to superiority. Neither oratory nor pedigree counts in Christian ministry, but only the call of God.<\/p>\n<p>In both sections one observes Paul’s deep desire for the unity of the church, both unity within the local community and unity with leaders appointed by God, such as Paul.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Greeting, 1:1-7<\/h5>\n<p>A standard greeting (2 Cor 1:1-2) comes before Paul’s usual thanksgiving (vv 3-7). The topic of the thanksgiving—comfort in the midst of suffering—is the topic of chapters 1–7. Paul knows what it is to suffer, but it is in suffering that he has experienced God’s comfort, which he passes on to the Corinthians.<\/p>\n<h5>Paul’s Explanation, 1:8–2:13<\/h5>\n<p>Paul informs them of the danger he had suffered in Ephesus, one so great that he did not believe he would survive. His eventual survival seemed like a virtual resurrection, reinforcing his conviction that God, not human strength, is the only Christian refuge (1:8-11). In that and in all situations, Paul’s one boast is that of a clear conscience before God (vv 12-14).<\/p>\n<p>Paul had told them of plans for a double visit (cf. 1 Cor 16:5-6), but except for his brief “painful visit,” he had not fulfilled his plan (2 Cor 1:15–2:4). He defends himself from charges of either not planning in the Spirit or hypocritical vacillation. He was indeed as good as his word (cf. Jas 5:12), for his life reflected God’s fulfilled promise in Jesus, but he had changed plans so as not to repeat the “painful visit” of the previous year. It was love, not fickleness, that motivated the delayed visit.<\/p>\n<p>The Corinthians had responded to Paul’s “letter of tears” by excommunicating the person who had opposed Paul (not the same person as in 1 Cor 5). Since the person became repentant, Paul called for his restoration to the community, freely and graciously forgiving the man who had hurt him. Excommunication is for the unrepentant; its purpose is complete once the person repents (2 Cor 2:5-11).<\/p>\n<p>Paul then recounted his journey from Ephesus to Philippi, when he sought news of the response to the “letter of tears” (2:12-13). After telling how he left an opportunity to minister in Troas to go to find Titus in Philippi, he breaks the narrative with a long digression.<\/p>\n<h5>Nature of Apostolic Ministry, 2:14–7:4<\/h5>\n<p>The apostolic ministry in which Paul took part is like the ministry of Jesus, one of suffering and glory. Even in suffering there is triumph in Christ, for Christians share Christ’s triumph. Yet just like the perfumes of a Roman triumph were joy to the victors but meant death for prisoners on their way to execution, so Jesus’ triumph is life to the believer and death to the unbeliever (2:14-17).<\/p>\n<p>This triumph may have sounded like a boast, but Paul is not engaging in self-exaltation. Indeed, he has no need of the letters of commendation that the interloper in Corinth carried from Jerusalem, for the Corinthians are themselves the proof of his ministry (3:1-3). His boast is not in himself but in the new covenant in the Spirit, which unlike the old covenant is not fading (here Paul follows one Jewish interpretation of Ex 34:29-35, that Moses put the veil over his face so the people would not see the glory fade), nor does it veil the presence of God. The new covenant is permanent; it reveals God directly in the Spirit. There is no deceit or hiddenness, for the message is not about Paul but about Jesus, who is light itself (2 Cor 3:4–4:6).<\/p>\n<p>Paul the messenger, however, is simply the cheap, breakable pot that contains the priceless treasure, revealing by way of contrast that the only power in the gospel is God’s power. This contrast of weakness and power is seen in the sufferings of the apostle, a type of living death modeled after the sufferings of Jesus, out of which the life of Jesus flows to others (4:7-15).<\/p>\n<p>Therefore, despite intense suffering, Paul has courage, for he looks beyond this life to the rewards of the coming life. His whole motivation is one of faith, not sight, for he lives already for unseen realities (4:16-18). When he dies, Paul expects to receive an eternal resurrection body. His hope is not of becoming a disembodied soul (“naked”) but of passing immediately into a glorified bodily life, already guaranteed by the presence of the Spirit. This hope was likely the fruit of his near brush with death in Ephesus, when he must have meditated and prayed about what would come at death (5:1-5). Because this future includes Christ’s judgment, Paul wanted to make every effort to live in the light of that judgment, which he already saw by faith (vv 6-10).<\/p>\n<p>Far from trying to commend or exalt himself, Paul was simply presenting what he was—a person filled with the love of Christ and convinced that all should live not for themselves but for Christ (5:11-15). No one should be valued from a merely human point of view, not Paul, nor even Christ (for Paul before his conversion had a human opinion of Christ that his conversion had radically changed); everyone should be valued from the point of view of the new creation. Paul’s job was simply to announce the reconciliation of the new creation, which God has already effected on his side and which only awaits a person’s ratification on the human side (5:16-20).<\/p>\n<p>Paul, then, was a coworker with God, announcing salvation, using every means consistent with God’s character to proclaim the message, and suffering everything imaginable to demonstrate the extent of God’s love (6:1-10). Therefore, Paul had nothing against the Corinthians. If there was any blockage in their relationship with him, it must be on their side (6:11-13).<\/p>\n<h5>Digression on Purity, 6:14–7:1<\/h5>\n<p>Perhaps suspecting that the real block in the relationship was their love of the world, or that the Corinthians might not be totally over the problems mentioned in 1 Corinthians, Paul digressed into a discussion about the purity and sanctification of believers. There are two groups, light and darkness, Christ and the devil, believers and unbelievers. Therefore, as Exodus 25:8, Leviticus 26:11-12, Isaiah 52:11, Ezekiel 37:27, and Hosea 1:10 show (phrases from these passages flow into each other in a style of chain quotation familiar to Jews), Christians should not be closely bound to unbelievers in marriage or in business, for it will affect their moral purity.<\/p>\n<h5>Return to the Nature of the Apostolic Ministry, 7:2-4<\/h5>\n<p>Picking up from 6:13, Paul points out that the Corinthians have nothing substantial against him. He is not criticizing but simply appealing to them in love; even now he is prepared to die for them.<\/p>\n<h5>Explanation Concluded, 7:5-16<\/h5>\n<p>Having concluded his digression, Paul now returns to his journey, which he left in 2:13. When he met Titus, he received good news about Corinth. He was relieved that his “letter of tears” had been effective, not in simply making them sorry but in bringing them to true repentance that yielded zeal, moral purity, and joy. Furthermore, their behavior toward Titus had been so impressive that Titus’s enthusiastic report of his own impressions had further cheered Paul.<\/p>\n<h5>Collection for Jerusalem, 8:1–9:15<\/h5>\n<p>In the context of restored relationships Paul turns to the sensitive topic of the collection for the church in Jerusalem, which had been impoverished through famines in Judea in the 40s. This collection was both an act of charity (cf. Acts 11:27-30; Gal 2:10) and a symbolic act of unity and fellowship between the Gentile and Jewish branches of the church.<\/p>\n<p>The impoverished and suffering church in Macedonia (Philippi) had given eagerly. Therefore, Titus was coming back to help the Corinthians complete what they had begun the previous year (and probably dropped during the controversy with Paul, 2 Cor 8:1-7). The principles of the collection are (1) the Corinthians should follow the example of Jesus, who became poor for them; (2) they should give freely what they can without regretting that they cannot give more, for God values the eagerness to give expressed in action, not the net amount of the gift; and (3) there should be an economic equality among sections of the church, no one section being enriched at the expense of another (cf. Ex 16:18). This economic equality extends to the relationship between two churches a continent apart (2 Cor 8:8-15).<\/p>\n<p>Titus and two absolutely trustworthy men appointed by the churches for this work will come to supervise the final gathering—Paul would have nothing to do with the money personally—for it is important that not only God but the world be able to see the honesty and integrity of the way the church handles money (8:16-24).<\/p>\n<p>In this section Paul points out that he does not need to argue the reasons for this collection; they were aware of them when they began to gather money the year before. This letter is not an argument for the collection but an encouragement to finish the work, so that when Paul arrives with representatives of other churches carrying their contributions, the Corinthians would not be embarrassed by their relatively wealthy churches not being ready or able to give generously, despite Paul’s boasts about their previous eagerness. In saying this, Paul shows himself diplomatic and insightful in motivating human behavior; he makes the best assumptions possible about the present situation (9:1-5).<\/p>\n<p>Paul would not want the Corinthians giving out of guilt, although he, like Jesus (Mt 6:19-20), pointed out that the only real value of money is in giving it to help others. Rather, he wanted them so convinced of God’s generosity and ability to provide that they give freely and joyfully. God wanted to enrich them so they could give more. The giving would result in thanksgiving to God by the recipients, who would also pray for those who gave the gift, thereby binding the church together. A closing reminder of the extent of God’s own giving finishes the section (2 Cor 9:6-15).<\/p>\n<h5>Paul’s Self-Defense, 10:1–13:14<\/h5>\n<p>There is an abrupt change in tone between 9:15 and 10:1. Now, instead of the tone of conciliation found in 1:1–7:16, there is argument and defense, even threat. Paul’s apostleship has been attacked, and he will defend it with vigor.<\/p>\n<p>Paul was indeed a humble person who preferred not to use his authority. Yet when forced, he had something more than authority; he had spiritual power, capable of destroying opposing arguments and bending all to obedience to Jesus. He would use that power in Corinth if he must, though up to that time he had been gentle and had shown this side of his ministry only in letters (10:1-11).<\/p>\n<p>His opponents talked of their qualifications and compared themselves favorably with other ministers. Paul would not enter into this game of comparisons. God had set the sphere of his labors, which was the area in which he founded churches. He was the one who pioneered the church in Corinth, so it is his sphere of ministry, not the interloper’s (and such like him). They boasted in having reaped the benefits of his ministry; Paul could point to an original ministry given by God, for it is God’s commendation in the end that counts (10:13-18).<\/p>\n<p>Yet the Corinthian rebellion is serious enough to force him into self-defense, ridiculous as such an exercise is. He was shocked by how readily they turned away to every novel doctrine that came along. This tendency strikes fear in Paul’s heart (11:1-6).<\/p>\n<p>Paul had been criticized for refusing financial support from Corinth (even though he accepted gifts from other churches; cf. 1 Cor 9). He would continue to refuse such support, for he wanted to undermine the claims of the interloper. If the interloper was really serving God alone, let him work on the same basis as Paul! But since the interloper was false at heart, serving Satan and not God, he sought money from the church. Paul was astonished that in the Corinthians’ vaunted wisdom they did not see through this hypocrisy, yet he hoped that even if he must play the fool in making a self-defense, they would at least accept a fool like Paul. The irony is that his very tender care and concern for the church, his gentleness, was being used against him as a supposed “weakness.” Paul, the opponent argued, knew he was false, so therefore did not dare take money from the Corinthians (11:7-21).<\/p>\n<p>Interlopers claimed to come with authority from Jerusalem. They had letters from the apostles; it is unlikely, however, that the apostles would have approved of their activities. Still, they were Jews with respectable authority behind them. Paul felt compelled to state his own credentials. If they were Jews, he was just as pure a Jew. If they served Christ, could their work and sufferings match his? The list of sufferings both gives historical information not found in Acts and points to tireless labor, including days of fasting (“gone without food”) and nights spent in prayer (“gone without sleep”) (11:21-29).<\/p>\n<p>But this boasting was repulsive to Paul, so he isolated one particular suffering—his escape from Damascus, when he had to hide and slip out of the city in a basket. The story at once shows his effectiveness as an evangelist (in that he was a target of persecution) and shames him, for he could not defend himself and had to slip away under cover of darkness. Yet that weakness was indeed his glory (11:30-33).<\/p>\n<p>His opponents boasted in revelations from God. Paul knew that this boasting was senseless; however, if he must, he would tell them of a revelation superior to theirs, a time when he actually saw the inside of heaven (he is not sure whether it was a vision or an actual bodily experience). This probably happened about <span>AD<\/span> 42, while Paul was in Tarsus, before Barnabas came for him (Acts 9:30; 11:25). Paul disliked telling about this, for God’s power is more easily seen in his weakness. In fact, Paul’s opponents were an affliction of Satan that God allowed to keep Paul humble and to demonstrate his power in Paul’s weakness. (The image of a “thorn in my flesh” is one of enemies—Nm 33:55; Jos 23:13; Paul also describes what he means more clearly in 2 Cor 12:10). If vulnerability shows God’s power, Paul willingly accepts the weakness (12:1-10).<\/p>\n<p>Paul felt ashamed that he had to boast. The opponents boasted in coming from the Jerusalem “superapostles.” Paul pointed out that he was their equal, although both are nothing. God had set his mark upon Paul’s work. With biting irony he asks forgiveness for not having taken money from the Corinthians (12:11-13).<\/p>\n<p>Yet Paul would come a third time, and he would keep to the same policy of not taking any support from them but giving himself freely to them, just as Jesus had done on earth. Not only he, but all his envoys, kept to the same policy. No one could accuse him of deceit or inconsistency (12:14-18). However, he feared coming to them, for he knew that the community had not just rebelled against him but was also in internal disorder. This disunity and immorality would humble and pain Paul (12:19–13:4).<\/p>\n<p>Therefore, the Corinthians had better examine themselves. Were they really following Jesus or not? If so, they should see that Paul was also following Jesus. Yet Paul’s concern was not for his own position—he was content to be rejected (“weak”)—but for their following the truth. He hoped for their repentance, not to protect himself, but so that he need not be severe when he came (13:5-10).<\/p>\n<p>Probably taking the pen from the scribe at this point, Paul closes with a final appeal to repent and come to unity as a church. Brief greetings from the church in Macedonia and a formal blessing closes his correspondence with the Corinthians (vv 11-13).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Corinth; Corinthians, First Letter to the; Paul, The Apostle.<\/p>","content_en":"<h3>CORINTHIANS, Second Letter to the<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The apostle Paul is the acknowledged author of 2 Corinthians. While some scholars argue that 2 Corinthians 2:14–7:4 and 10–13 are separate letters, only in the case of 6:14–7:1 is Paul’s authorship disputed. This section is admittedly a strange digression, but stranger still would be the thought that an editor could have inserted it in such an unusual place. Also the repetition of thought in 7:2 from 6:13 indicates that Paul is aware that he has digressed from his topic and is repeating a phrase to bring his readers back to the subject.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>After writing both the “previous letter” (1 Cor 5:9) and 1 Corinthians from Ephesus in <span>AD<\/span> 55, Paul continued to work there. Sometime during the next year a crisis arose in Corinth. Paul made a quick trip across the Aegean Sea, but he could not resolve the crisis, and due to the personal opposition of a leader in the church (likely an interloper bearing letters of recommendation from Jerusalem), he had to withdraw (2 Cor 2:1, 5). Returning to Ephesus from this “painful visit,” Paul dispatched Titus with a blistering “letter of tears,” his third letter to that church (2 Cor 2:4; 7:8, 12), which led to the excommunication of the leader and the repentance of the church. This letter has been lost. Meanwhile a situation erupted in Ephesus during which death (probably execution) seemed so certain that Paul despaired of life (see Acts 19:23-41; cf. Rom 16:4; 2 Cor 1:8-9). Paul was not killed, but his escape seemed miraculous.<\/p>\n<p>Leaving Ephesus in early <span>AD<\/span> 56, Paul traveled north to Troas seeking Titus and news of Corinth. Unable to endure without news, he abandoned a promising mission in Troas and sailed to Philippi. There he met Titus, who explained the change of heart in Corinth. Second Corinthians 1–9 responds to this situation, with chapters 8–9 preparing the Corinthians for an upcoming visit. Later Paul received further news from Corinth that renewed opposition to him was present. In response he penned the self-defense found in 2 Corinthians 10–13. Paul followed up the letter with a visit later in the year (Acts 20:2-3). We do not know the response to 2 Corinthians or the outcome of his final visit, but later the troubled history of the Corinthian church continued, with another Christian leader needing to write a letter at the end of the century (Epistle of Clement).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The Corinthian house churches always had great diversity. While those who liked Apollos undoubtedly despised Paul’s crude style, others who preferred Peter likely appealed beyond Paul to the more genuine “original” apostles in Jerusalem with their Jewish customs (1 Cor 1). Traveling teachers with letters of commendation from these apostles easily drew a following when they came to Corinth and undermined Paul’s authority and even his character. Furthermore, because of this outside influence, the collection for the poor in Jerusalem that Paul had initiated (16:1-4) was left in abeyance, both because it was connected to Paul and because the teachers themselves were taking money from the church. Paul writes to reaffirm his love and to repair the damage caused by the interloper.<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>In the first section of the letter, Paul has two main purposes. The first is to cement his restored relationship with Corinth, explaining situations, forgiving those who opposed him, and reflecting on the nature of ministry. For Paul, ministry meant both intense suffering and comfort. Physical and emotional suffering came from the situations and people he worked with, but his knowledge of future reward and his experience of the power of God working in him brought profound joy and comfort. Due to his own recent brush with death, Paul also reflects on what happens at death. His expectation is to receive a resurrection body and be in the presence of Jesus at death.<\/p>\n<p>The second purpose of this section is to get the collection for Jerusalem on track again. In this context he gives major teaching on giving and Christian economics: Christians are to follow Christ in giving freely; economic equality is the principle governing who gives to whom.<\/p>\n<p>The second section of the letter is an impassioned self-defense, refuting the interloper’s claims to superiority. Neither oratory nor pedigree counts in Christian ministry, but only the call of God.<\/p>\n<p>In both sections one observes Paul’s deep desire for the unity of the church, both unity within the local community and unity with leaders appointed by God, such as Paul.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Greeting, 1:1-7<\/h5>\n<p>A standard greeting (2 Cor 1:1-2) comes before Paul’s usual thanksgiving (vv 3-7). The topic of the thanksgiving—comfort in the midst of suffering—is the topic of chapters 1–7. Paul knows what it is to suffer, but it is in suffering that he has experienced God’s comfort, which he passes on to the Corinthians.<\/p>\n<h5>Paul’s Explanation, 1:8–2:13<\/h5>\n<p>Paul informs them of the danger he had suffered in Ephesus, one so great that he did not believe he would survive. His eventual survival seemed like a virtual resurrection, reinforcing his conviction that God, not human strength, is the only Christian refuge (1:8-11). In that and in all situations, Paul’s one boast is that of a clear conscience before God (vv 12-14).<\/p>\n<p>Paul had told them of plans for a double visit (cf. 1 Cor 16:5-6), but except for his brief “painful visit,” he had not fulfilled his plan (2 Cor 1:15–2:4). He defends himself from charges of either not planning in the Spirit or hypocritical vacillation. He was indeed as good as his word (cf. Jas 5:12), for his life reflected God’s fulfilled promise in Jesus, but he had changed plans so as not to repeat the “painful visit” of the previous year. It was love, not fickleness, that motivated the delayed visit.<\/p>\n<p>The Corinthians had responded to Paul’s “letter of tears” by excommunicating the person who had opposed Paul (not the same person as in 1 Cor 5). Since the person became repentant, Paul called for his restoration to the community, freely and graciously forgiving the man who had hurt him. Excommunication is for the unrepentant; its purpose is complete once the person repents (2 Cor 2:5-11).<\/p>\n<p>Paul then recounted his journey from Ephesus to Philippi, when he sought news of the response to the “letter of tears” (2:12-13). After telling how he left an opportunity to minister in Troas to go to find Titus in Philippi, he breaks the narrative with a long digression.<\/p>\n<h5>Nature of Apostolic Ministry, 2:14–7:4<\/h5>\n<p>The apostolic ministry in which Paul took part is like the ministry of Jesus, one of suffering and glory. Even in suffering there is triumph in Christ, for Christians share Christ’s triumph. Yet just like the perfumes of a Roman triumph were joy to the victors but meant death for prisoners on their way to execution, so Jesus’ triumph is life to the believer and death to the unbeliever (2:14-17).<\/p>\n<p>This triumph may have sounded like a boast, but Paul is not engaging in self-exaltation. Indeed, he has no need of the letters of commendation that the interloper in Corinth carried from Jerusalem, for the Corinthians are themselves the proof of his ministry (3:1-3). His boast is not in himself but in the new covenant in the Spirit, which unlike the old covenant is not fading (here Paul follows one Jewish interpretation of Ex 34:29-35, that Moses put the veil over his face so the people would not see the glory fade), nor does it veil the presence of God. The new covenant is permanent; it reveals God directly in the Spirit. There is no deceit or hiddenness, for the message is not about Paul but about Jesus, who is light itself (2 Cor 3:4–4:6).<\/p>\n<p>Paul the messenger, however, is simply the cheap, breakable pot that contains the priceless treasure, revealing by way of contrast that the only power in the gospel is God’s power. This contrast of weakness and power is seen in the sufferings of the apostle, a type of living death modeled after the sufferings of Jesus, out of which the life of Jesus flows to others (4:7-15).<\/p>\n<p>Therefore, despite intense suffering, Paul has courage, for he looks beyond this life to the rewards of the coming life. His whole motivation is one of faith, not sight, for he lives already for unseen realities (4:16-18). When he dies, Paul expects to receive an eternal resurrection body. His hope is not of becoming a disembodied soul (“naked”) but of passing immediately into a glorified bodily life, already guaranteed by the presence of the Spirit. This hope was likely the fruit of his near brush with death in Ephesus, when he must have meditated and prayed about what would come at death (5:1-5). Because this future includes Christ’s judgment, Paul wanted to make every effort to live in the light of that judgment, which he already saw by faith (vv 6-10).<\/p>\n<p>Far from trying to commend or exalt himself, Paul was simply presenting what he was—a person filled with the love of Christ and convinced that all should live not for themselves but for Christ (5:11-15). No one should be valued from a merely human point of view, not Paul, nor even Christ (for Paul before his conversion had a human opinion of Christ that his conversion had radically changed); everyone should be valued from the point of view of the new creation. Paul’s job was simply to announce the reconciliation of the new creation, which God has already effected on his side and which only awaits a person’s ratification on the human side (5:16-20).<\/p>\n<p>Paul, then, was a coworker with God, announcing salvation, using every means consistent with God’s character to proclaim the message, and suffering everything imaginable to demonstrate the extent of God’s love (6:1-10). Therefore, Paul had nothing against the Corinthians. If there was any blockage in their relationship with him, it must be on their side (6:11-13).<\/p>\n<h5>Digression on Purity, 6:14–7:1<\/h5>\n<p>Perhaps suspecting that the real block in the relationship was their love of the world, or that the Corinthians might not be totally over the problems mentioned in 1 Corinthians, Paul digressed into a discussion about the purity and sanctification of believers. There are two groups, light and darkness, Christ and the devil, believers and unbelievers. Therefore, as Exodus 25:8, Leviticus 26:11-12, Isaiah 52:11, Ezekiel 37:27, and Hosea 1:10 show (phrases from these passages flow into each other in a style of chain quotation familiar to Jews), Christians should not be closely bound to unbelievers in marriage or in business, for it will affect their moral purity.<\/p>\n<h5>Return to the Nature of the Apostolic Ministry, 7:2-4<\/h5>\n<p>Picking up from 6:13, Paul points out that the Corinthians have nothing substantial against him. He is not criticizing but simply appealing to them in love; even now he is prepared to die for them.<\/p>\n<h5>Explanation Concluded, 7:5-16<\/h5>\n<p>Having concluded his digression, Paul now returns to his journey, which he left in 2:13. When he met Titus, he received good news about Corinth. He was relieved that his “letter of tears” had been effective, not in simply making them sorry but in bringing them to true repentance that yielded zeal, moral purity, and joy. Furthermore, their behavior toward Titus had been so impressive that Titus’s enthusiastic report of his own impressions had further cheered Paul.<\/p>\n<h5>Collection for Jerusalem, 8:1–9:15<\/h5>\n<p>In the context of restored relationships Paul turns to the sensitive topic of the collection for the church in Jerusalem, which had been impoverished through famines in Judea in the 40s. This collection was both an act of charity (cf. Acts 11:27-30; Gal 2:10) and a symbolic act of unity and fellowship between the Gentile and Jewish branches of the church.<\/p>\n<p>The impoverished and suffering church in Macedonia (Philippi) had given eagerly. Therefore, Titus was coming back to help the Corinthians complete what they had begun the previous year (and probably dropped during the controversy with Paul, 2 Cor 8:1-7). The principles of the collection are (1) the Corinthians should follow the example of Jesus, who became poor for them; (2) they should give freely what they can without regretting that they cannot give more, for God values the eagerness to give expressed in action, not the net amount of the gift; and (3) there should be an economic equality among sections of the church, no one section being enriched at the expense of another (cf. Ex 16:18). This economic equality extends to the relationship between two churches a continent apart (2 Cor 8:8-15).<\/p>\n<p>Titus and two absolutely trustworthy men appointed by the churches for this work will come to supervise the final gathering—Paul would have nothing to do with the money personally—for it is important that not only God but the world be able to see the honesty and integrity of the way the church handles money (8:16-24).<\/p>\n<p>In this section Paul points out that he does not need to argue the reasons for this collection; they were aware of them when they began to gather money the year before. This letter is not an argument for the collection but an encouragement to finish the work, so that when Paul arrives with representatives of other churches carrying their contributions, the Corinthians would not be embarrassed by their relatively wealthy churches not being ready or able to give generously, despite Paul’s boasts about their previous eagerness. In saying this, Paul shows himself diplomatic and insightful in motivating human behavior; he makes the best assumptions possible about the present situation (9:1-5).<\/p>\n<p>Paul would not want the Corinthians giving out of guilt, although he, like Jesus (Mt 6:19-20), pointed out that the only real value of money is in giving it to help others. Rather, he wanted them so convinced of God’s generosity and ability to provide that they give freely and joyfully. God wanted to enrich them so they could give more. The giving would result in thanksgiving to God by the recipients, who would also pray for those who gave the gift, thereby binding the church together. A closing reminder of the extent of God’s own giving finishes the section (2 Cor 9:6-15).<\/p>\n<h5>Paul’s Self-Defense, 10:1–13:14<\/h5>\n<p>There is an abrupt change in tone between 9:15 and 10:1. Now, instead of the tone of conciliation found in 1:1–7:16, there is argument and defense, even threat. Paul’s apostleship has been attacked, and he will defend it with vigor.<\/p>\n<p>Paul was indeed a humble person who preferred not to use his authority. Yet when forced, he had something more than authority; he had spiritual power, capable of destroying opposing arguments and bending all to obedience to Jesus. He would use that power in Corinth if he must, though up to that time he had been gentle and had shown this side of his ministry only in letters (10:1-11).<\/p>\n<p>His opponents talked of their qualifications and compared themselves favorably with other ministers. Paul would not enter into this game of comparisons. God had set the sphere of his labors, which was the area in which he founded churches. He was the one who pioneered the church in Corinth, so it is his sphere of ministry, not the interloper’s (and such like him). They boasted in having reaped the benefits of his ministry; Paul could point to an original ministry given by God, for it is God’s commendation in the end that counts (10:13-18).<\/p>\n<p>Yet the Corinthian rebellion is serious enough to force him into self-defense, ridiculous as such an exercise is. He was shocked by how readily they turned away to every novel doctrine that came along. This tendency strikes fear in Paul’s heart (11:1-6).<\/p>\n<p>Paul had been criticized for refusing financial support from Corinth (even though he accepted gifts from other churches; cf. 1 Cor 9). He would continue to refuse such support, for he wanted to undermine the claims of the interloper. If the interloper was really serving God alone, let him work on the same basis as Paul! But since the interloper was false at heart, serving Satan and not God, he sought money from the church. Paul was astonished that in the Corinthians’ vaunted wisdom they did not see through this hypocrisy, yet he hoped that even if he must play the fool in making a self-defense, they would at least accept a fool like Paul. The irony is that his very tender care and concern for the church, his gentleness, was being used against him as a supposed “weakness.” Paul, the opponent argued, knew he was false, so therefore did not dare take money from the Corinthians (11:7-21).<\/p>\n<p>Interlopers claimed to come with authority from Jerusalem. They had letters from the apostles; it is unlikely, however, that the apostles would have approved of their activities. Still, they were Jews with respectable authority behind them. Paul felt compelled to state his own credentials. If they were Jews, he was just as pure a Jew. If they served Christ, could their work and sufferings match his? The list of sufferings both gives historical information not found in Acts and points to tireless labor, including days of fasting (“gone without food”) and nights spent in prayer (“gone without sleep”) (11:21-29).<\/p>\n<p>But this boasting was repulsive to Paul, so he isolated one particular suffering—his escape from Damascus, when he had to hide and slip out of the city in a basket. The story at once shows his effectiveness as an evangelist (in that he was a target of persecution) and shames him, for he could not defend himself and had to slip away under cover of darkness. Yet that weakness was indeed his glory (11:30-33).<\/p>\n<p>His opponents boasted in revelations from God. Paul knew that this boasting was senseless; however, if he must, he would tell them of a revelation superior to theirs, a time when he actually saw the inside of heaven (he is not sure whether it was a vision or an actual bodily experience). This probably happened about <span>AD<\/span> 42, while Paul was in Tarsus, before Barnabas came for him (Acts 9:30; 11:25). Paul disliked telling about this, for God’s power is more easily seen in his weakness. In fact, Paul’s opponents were an affliction of Satan that God allowed to keep Paul humble and to demonstrate his power in Paul’s weakness. (The image of a “thorn in my flesh” is one of enemies—Nm 33:55; Jos 23:13; Paul also describes what he means more clearly in 2 Cor 12:10). If vulnerability shows God’s power, Paul willingly accepts the weakness (12:1-10).<\/p>\n<p>Paul felt ashamed that he had to boast. The opponents boasted in coming from the Jerusalem “superapostles.” Paul pointed out that he was their equal, although both are nothing. God had set his mark upon Paul’s work. With biting irony he asks forgiveness for not having taken money from the Corinthians (12:11-13).<\/p>\n<p>Yet Paul would come a third time, and he would keep to the same policy of not taking any support from them but giving himself freely to them, just as Jesus had done on earth. Not only he, but all his envoys, kept to the same policy. No one could accuse him of deceit or inconsistency (12:14-18). However, he feared coming to them, for he knew that the community had not just rebelled against him but was also in internal disorder. This disunity and immorality would humble and pain Paul (12:19–13:4).<\/p>\n<p>Therefore, the Corinthians had better examine themselves. Were they really following Jesus or not? If so, they should see that Paul was also following Jesus. Yet Paul’s concern was not for his own position—he was content to be rejected (“weak”)—but for their following the truth. He hoped for their repentance, not to protect himself, but so that he need not be severe when he came (13:5-10).<\/p>\n<p>Probably taking the pen from the scribe at this point, Paul closes with a final appeal to repent and come to unity as a church. Brief greetings from the church in Macedonia and a formal blessing closes his correspondence with the Corinthians (vv 11-13).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Corinth; Corinthians, First Letter to the; Paul, The Apostle.<\/p>","summary_ro":"CORINTHIANS, Second Letter to the Preview • Author • Date and Origin • Background • Purpose and Teaching • Content Author The apostle Paul is the acknowledged author of 2 Corinthians. While some scholars argue that 2 Corinthians 2:14–7:4 and 10–13 are separate letters, only in the case of 6:14–7:1 is Paul’s authorship disputed. This section is admittedly a strange digression, but stranger still would be the thought that an editor could have inserted it in such an unusual place. Also the repet...","summary_en":"CORINTHIANS, Second Letter to the Preview • Author • Date and Origin • Background • Purpose and Teaching • Content Author The apostle Paul is the acknowledged author of 2 Corinthians. While some scholars argue that 2 Corinthians 2:14–7:4 and 10–13 are separate letters, only in the case of 6:14–7:1 is Paul’s authorship disputed. This section is admittedly a strange digression, but stranger still would be the thought that an editor could have inserted it in such an unusual place. Also the repet...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21254,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Judges","title_en":"Book of Judges","content_ro":"<h3>JUDGES, Book of<\/h3>\n<p>Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Literary Framework<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was molded by a secular, Canaanite conception of kingship rather than by the law of God. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 <span>BC<\/span>, whereas others propose a date close to the end of the 13th century <span>BC<\/span>. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?<\/p>\n<p class=\"h2\" id=\"LiteraryFramework\">Literary Framework<\/p>\n<p>There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song (Jgs 5) is very moving, and the fable of Jotham (9:8-15) is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one (Jgs 1:1–2:5) and a socioreligious one (2:6–3:6). The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why the Lord never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges (3:7–16:31). References to the minor judges (six in all) are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel.<\/p>\n<p>The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes (chs 17–21), together with the two introductions, form the framework of the book. The political and socioreligious problems (1:1–3:6) are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though the Lord delivered his people in many ways, they returned to the problems described in 1:1–3:6. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” (17:6; 18:1; 19:1; 21:25).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The cycle of apostasy, judgment, cry for deliverance, and God’s raising up of a judge reflects a deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of God. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of God’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope—hope for a king who may deliver Israel.<\/p>\n\n<p>Thus, there are several purposes of the book: (1) to demonstrate the meaninglessness of this stage in Israel’s development; (2) to explain why the tribes did not occupy all the land promised to the patriarchs; (3) to justify the way of God, who was gracious and patient with Israel’s repeated acts of disobedience; (4) to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and (5) to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Political Introduction (1:1–2:5)<\/h5>\n<p>In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of the Lord, the Canaanite resistance was put down and the land was occupied by the tribes (chs 13–21). Joshua 13–21, however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centered around heavily guarded and well-fortified cities (cf. 13:2-6, 13; 15:63; 16:10; 17:12-18).<\/p>\n<p>The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster.<\/p>\n<p>The period of the judges began with the death of Joshua (Jgs 1:1; 2:8-9). The Israelites had inherited a legacy from Joshua: the law of the Lord (Jos 23:6; 24:26), the land, a challenge to obey the Lord (24:14-27), and a promise of God’s presence and help in subduing the Canaanites (23:5, 10).<\/p>\n<h6>Judah and Simeon (Jgs 1:2-20)<\/h6>\n<p>The prominence of Judah and Caleb parallels the position of Judah in Joshua (Jos 14:6–15:63; cf. also the house of Joseph, Jgs 1:22-29; cf. Jos 16–17). Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem (Jos 1:8), but could not retain control there (v 21) until David’s conquest of the city (2 Sm 5:6-9). Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua (Jos 10:36). Hebron, also known as Kiriath-arba (“city of four” or “tetrapolis”), was a powerful ally of Jerusalem (v 3) and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised (Jgs 1:20; cf. Jos 15:13). After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir (Jgs 1:11-15; cf. Jos 15:14-19).<\/p>\n<p>The Kenites (Jgs 1:16), descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho.<\/p>\n<p>Judah secured the southern border by a victory over the Canaanites at Hormah (Jgs 1:17; cf. Nm 14:45; 21:3; Dt 1:44) and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force (Jgs 1:18-19). It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.<\/p>\n<h6>Benjamin (1:21)<\/h6>\n<p>Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb (Jos 1:8) but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this (2 Sm 5:6-9); he incorporated it into Judah (cf. Jos 15:63), even though it originally was allotted to Benjamin (Jos 18:28).<\/p>\n<h6>Joseph: Ephraim and Manasseh (1:22-29)<\/h6>\n<p>Ephraim took Bethel, known from the patriarchal stories as a significant cultic site (Gn 12:8; 13:3-4; 28:19; 31:13; 35:1-15). However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel (Esdraelon): Beth-shan, Taanach, Dor, Ibleam, and Megiddo. These cities controlled traffic along the east-west and north–south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.<\/p>\n<h6>The Other Four Tribes (1:30-36)<\/h6>\n<p>The other four tribes in Canaan receive brief mention. They, too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labor.<\/p>\n<h6>The Failure of Israel (2:1-5)<\/h6>\n<p>The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry (cf. Ex 23:33; 34:12-16; Nm 33:55; Dt 7:2-5, 16; Jos 23:7, 12).<\/p>\n<p>The identity of “the angel of the Lord” who appears at Bokim is far from certain. It may be a reference to the Lord himself, to an angelic messenger, or to a prophet (cf. Jgs 6:8). He rebuked the people in the prophetic spirit and pronounced God’s judgment as taking the form of continual confrontation between Israel and the Canaanites (2:3). Their weeping and sacrificing were to no avail (2:4-5; cf. Mal 2:13). Israel stood condemned within a generation after Joshua’s death.<\/p>\n<h5>The Theological Introduction (2:6–3:6)<\/h5>\n<p>The theological introduction begins where Joshua left off (Jos 24:28-31). The generation of Joshua was characterized by loyalty, but their loyalty to the Lord did not last long after the excitement of the Conquest and the demonstration of God’s presence (Jgs 2:10). Israel served Canaanite gods (Baal and Astarte) instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural (Baals and Ashtaroth, 2:11-13) signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus Israel angered the Lord (vv 12-14), who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned (Dt 28:25, 33; Jos 23:13, 16). The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to God. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfillment of the curses of the covenant, God swore not to give his people rest but to test them and to train them for warfare (Jgs 3:1-4), so that they might learn to respond to the challenges of a real world.<\/p>\n<h5>The Judges of Israel (3:7–16:31)<\/h5>\n<h6>Othniel (3:7-11)<\/h6>\n<p>Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-sepher and was related to Caleb as his cousin and son-in-law (1:13). He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.<\/p>\n<h6>Ehud (3:12-30)<\/h6>\n<p>The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho (the City of Palms). Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.<\/p>\n<h6>Shamgar (3:31)<\/h6>\n<p>Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon (an ox goad). His name is also mentioned in the song of Deborah (5:6).<\/p>\n<h6>Deborah and Barak (4:1–5:31)<\/h6>\n<p>The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-haggoyim (4:1-3). The ruins of Hazor (Jos 11:13) had been rebuilt, and another Jabin (cf. v 1) ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years (Jgs 4:3).<\/p>\n<p>God had a prophetess in Israel who led his people during this dark time (4:4). She rendered judgments under a palm tree in southern Ephraim near Benjamin (v 5). She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River (vv 6-7). Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honor of killing Sisera, the commander of the Canaanite forces (vv 8-10). The Lord gave success to the surprise attack from Mt Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley (5:20-22). The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad (4:17-18; cf. 1:16). She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg (4:18-21; 5:26-27). In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power (4:24).<\/p>\n<p>The song of Deborah (ch 5) celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the God of Israel as the King who comes to protect his covenant people, and before whom the mountains move (5:2-3). He is the God of Mt Sinai (Jgs 5:4-5; cf. Dt 33:2; Ps 68:7-8; Hb 3:3-4). Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself (Jgs 5:6-8), the Lord raised up Deborah and Barak to lead the nobles to war (vv 9-13). They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali (vv 14-15a, 18), but the Transjordan tribes and Asher did not want to get involved (vv 15b-17). The song then moves to the battle scene, where torrential rains bogged the chariots down (vv 19-23). Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera (vv 24-27). She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils (vv 28-30). The Lord has used the simple to confound the powerful. The conclusion is a prayer for God’s judgment on all of Israel’s enemies (Jgs 5:31a; cf. Ps 68:1-3).<\/p>\n<h6>Gideon (6:1–8:35)<\/h6>\n<p>Israel’s rest for 40 years (Jgs 5:31b) was disturbed by the invasion of Midianites and Amalekites from the East (6:1-3). They destroyed the economy by invading the country at harvesttime (vv 4-6). In response to Israel’s cry, God sent a prophet with a message similar to that of the angel of the Lord (2:1-5). Then an angel appeared to Gideon and called him to lead the people in battle (6:11-14). The Lord assured him of his presence (v 16) by a sign (vv 17-22). Gideon knew that he had been visited by the Lord and built an altar called “The <span>Lord<\/span> Is Peace” in Ophrah (v 24). He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah (vv 25-28) and by initiating worship at the new altar (v 28). Baal did not protect his own altar (vv 29-32), even when challenged by Gideon’s father (v 31). Consequently, Gideon was known as Jerubbaal (meaning, “let Baal contend with him,” v 32).<\/p>\n<p>Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali (6:35; cf. 7:3b). In order to assure himself of the Lord’s presence, he asked for another sign: the sign of the fleece (6:36-40). It must be kept in mind that Gideon lived in an area in which the wonders of God had been scarce (v 13) and that he, like Moses, needed reassurance that God was with him. God responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid (7:2-3; cf. Dt 20:8). Another 9,700 were sent home, though they were valiant men (7:4-8). After assuring Gideon by a dream of an enemy soldier, God used the 300 in a marvelous way to confound the Midianites (vv 9-15). God gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna (7:16–8:21). Gideon wisely avoided a possible military confrontation with Ephraim (8:1-3), pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him (vv 4-9, 13-16).<\/p>\n<p>This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty (8:22). Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle (vv 23-27). The ephod was probably used for cultic practices, possibly divination (cf. 17:5).<\/p>\n<p>Gideon’s era also came to an end. He was God’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. God had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship (8:33-35).<\/p>\n<p>In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem (9:1-6). With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham (vv 4-5). After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner (vv 7-20), and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later, however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, God’s justice prevailed.<\/p>\n<h6>Tola (10:1-2)<\/h6>\n<p>Tola was a minor judge from Issachar who judged Israel for 23 years.<\/p>\n<h6>Jair (10:3-5)<\/h6>\n<p>Jair was a minor judge from Gilead who judged Israel for 22 years.<\/p>\n<h6>Jephthah (10:6–12:7)<\/h6>\n<p>A recapitulation (10:6-16) of the cycle (idolatry, enemies, cry for help, momentary repentance) sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah (10:17–11:8), who promised to help them on the condition that he remain their leader even after the war (vv 9-10). At a solemn ceremony he becomes their “head” at Mizpah (v 11). Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by the Lord (vv 12–27). Instead of going out immediately to war, he hoped that “the <span>Lord<\/span>, the Judge” would settle the dispute (v 27); but the Ammonite king was unimpressed. When the Spirit of God came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage (see discussion under Jephthah).<\/p>\n<p>The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats (8:1-3). Jephthah fought them, however, because the Israelites living in Transjordan had been reviled as “renegades” (12:1-4). Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.<\/p>\n<h6>Ibzan (12:8-10)<\/h6>\n<p>Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.<\/p>\n<h6>Elon (12:11)<\/h6>\n<p>A minor judge from Zebulun, Elon ruled Israel for ten years.<\/p>\n<h6>Abdon (12:13-15)<\/h6>\n<p>Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.<\/p>\n<h6>Samson (13:1–16:31)<\/h6>\n<p>Samson’s greatness in the history of redemption is due to his miraculous birth (13:1-24), his service as a Nazirite (13:7; cf. Nm 6:1-21), the repeated overpowering by the Spirit of the Lord (Jgs 13:25; 14:6, 19; 15:14), the single-handed exploits against the Philistines (Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30), and his occasional dependence on the Lord (15:18-19; 16:28-30). However, his personal life was flawed because of his weakness for Philistine women (chs 14, 16). Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that the Lord would permit him to get revenge (16:28-30). He was buried in his father’s tomb in the territory of Dan (16:31).<\/p>\n<h5>Epilogue (17–21)<\/h5>\n<p>The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Lord. The period of the judges was unstable, marked by petty individualism and provincialism. Yet God remained sovereign in the affairs of his people. The epilogue contains two stories: the story of Micah and the Danite migration (chs 17–18) and the civil war (chs 19–21). The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” (17:6; 18:1; 19:1; 21:25, <span>niv<\/span>). The symmetric recurrence (two times in each narrative) emphasizes the anarchy and inability of the tribes to unite together to serve God as a covenant people.<\/p>\n<h6>Micah and the Danites (17–18)<\/h6>\n<p>Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests (ch 17). Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mt Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish (ch 18). Thus, they set up a cultic center that rivaled the tabernacle at Shiloh (18:31).<\/p>\n<h6>The Civil War (19–21)<\/h6>\n<p>The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem (19:1). Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah (19:29–20:19). In the ensuing battle the population of Benjamin was decimated (20:20-48). The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead (21:6-15). These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.<\/p>\n<p><em>See also<\/em> Gideon; Jephthah; Samson.<\/p>","content_en":"<h3>JUDGES, Book of<\/h3>\n<p>Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Literary Framework<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was molded by a secular, Canaanite conception of kingship rather than by the law of God. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 <span>BC<\/span>, whereas others propose a date close to the end of the 13th century <span>BC<\/span>. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?<\/p>\n<p class=\"h2\" id=\"LiteraryFramework\">Literary Framework<\/p>\n<p>There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song (Jgs 5) is very moving, and the fable of Jotham (9:8-15) is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one (Jgs 1:1–2:5) and a socioreligious one (2:6–3:6). The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why the Lord never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges (3:7–16:31). References to the minor judges (six in all) are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel.<\/p>\n<p>The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes (chs 17–21), together with the two introductions, form the framework of the book. The political and socioreligious problems (1:1–3:6) are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though the Lord delivered his people in many ways, they returned to the problems described in 1:1–3:6. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” (17:6; 18:1; 19:1; 21:25).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The cycle of apostasy, judgment, cry for deliverance, and God’s raising up of a judge reflects a deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of God. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of God’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope—hope for a king who may deliver Israel.<\/p>\n\n<p>Thus, there are several purposes of the book: (1) to demonstrate the meaninglessness of this stage in Israel’s development; (2) to explain why the tribes did not occupy all the land promised to the patriarchs; (3) to justify the way of God, who was gracious and patient with Israel’s repeated acts of disobedience; (4) to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and (5) to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Political Introduction (1:1–2:5)<\/h5>\n<p>In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of the Lord, the Canaanite resistance was put down and the land was occupied by the tribes (chs 13–21). Joshua 13–21, however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centered around heavily guarded and well-fortified cities (cf. 13:2-6, 13; 15:63; 16:10; 17:12-18).<\/p>\n<p>The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster.<\/p>\n<p>The period of the judges began with the death of Joshua (Jgs 1:1; 2:8-9). The Israelites had inherited a legacy from Joshua: the law of the Lord (Jos 23:6; 24:26), the land, a challenge to obey the Lord (24:14-27), and a promise of God’s presence and help in subduing the Canaanites (23:5, 10).<\/p>\n<h6>Judah and Simeon (Jgs 1:2-20)<\/h6>\n<p>The prominence of Judah and Caleb parallels the position of Judah in Joshua (Jos 14:6–15:63; cf. also the house of Joseph, Jgs 1:22-29; cf. Jos 16–17). Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem (Jos 1:8), but could not retain control there (v 21) until David’s conquest of the city (2 Sm 5:6-9). Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua (Jos 10:36). Hebron, also known as Kiriath-arba (“city of four” or “tetrapolis”), was a powerful ally of Jerusalem (v 3) and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised (Jgs 1:20; cf. Jos 15:13). After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir (Jgs 1:11-15; cf. Jos 15:14-19).<\/p>\n<p>The Kenites (Jgs 1:16), descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho.<\/p>\n<p>Judah secured the southern border by a victory over the Canaanites at Hormah (Jgs 1:17; cf. Nm 14:45; 21:3; Dt 1:44) and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force (Jgs 1:18-19). It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.<\/p>\n<h6>Benjamin (1:21)<\/h6>\n<p>Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb (Jos 1:8) but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this (2 Sm 5:6-9); he incorporated it into Judah (cf. Jos 15:63), even though it originally was allotted to Benjamin (Jos 18:28).<\/p>\n<h6>Joseph: Ephraim and Manasseh (1:22-29)<\/h6>\n<p>Ephraim took Bethel, known from the patriarchal stories as a significant cultic site (Gn 12:8; 13:3-4; 28:19; 31:13; 35:1-15). However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel (Esdraelon): Beth-shan, Taanach, Dor, Ibleam, and Megiddo. These cities controlled traffic along the east-west and north–south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.<\/p>\n<h6>The Other Four Tribes (1:30-36)<\/h6>\n<p>The other four tribes in Canaan receive brief mention. They, too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labor.<\/p>\n<h6>The Failure of Israel (2:1-5)<\/h6>\n<p>The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry (cf. Ex 23:33; 34:12-16; Nm 33:55; Dt 7:2-5, 16; Jos 23:7, 12).<\/p>\n<p>The identity of “the angel of the Lord” who appears at Bokim is far from certain. It may be a reference to the Lord himself, to an angelic messenger, or to a prophet (cf. Jgs 6:8). He rebuked the people in the prophetic spirit and pronounced God’s judgment as taking the form of continual confrontation between Israel and the Canaanites (2:3). Their weeping and sacrificing were to no avail (2:4-5; cf. Mal 2:13). Israel stood condemned within a generation after Joshua’s death.<\/p>\n<h5>The Theological Introduction (2:6–3:6)<\/h5>\n<p>The theological introduction begins where Joshua left off (Jos 24:28-31). The generation of Joshua was characterized by loyalty, but their loyalty to the Lord did not last long after the excitement of the Conquest and the demonstration of God’s presence (Jgs 2:10). Israel served Canaanite gods (Baal and Astarte) instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural (Baals and Ashtaroth, 2:11-13) signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus Israel angered the Lord (vv 12-14), who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned (Dt 28:25, 33; Jos 23:13, 16). The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to God. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfillment of the curses of the covenant, God swore not to give his people rest but to test them and to train them for warfare (Jgs 3:1-4), so that they might learn to respond to the challenges of a real world.<\/p>\n<h5>The Judges of Israel (3:7–16:31)<\/h5>\n<h6>Othniel (3:7-11)<\/h6>\n<p>Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-sepher and was related to Caleb as his cousin and son-in-law (1:13). He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.<\/p>\n<h6>Ehud (3:12-30)<\/h6>\n<p>The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho (the City of Palms). Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.<\/p>\n<h6>Shamgar (3:31)<\/h6>\n<p>Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon (an ox goad). His name is also mentioned in the song of Deborah (5:6).<\/p>\n<h6>Deborah and Barak (4:1–5:31)<\/h6>\n<p>The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-haggoyim (4:1-3). The ruins of Hazor (Jos 11:13) had been rebuilt, and another Jabin (cf. v 1) ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years (Jgs 4:3).<\/p>\n<p>God had a prophetess in Israel who led his people during this dark time (4:4). She rendered judgments under a palm tree in southern Ephraim near Benjamin (v 5). She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River (vv 6-7). Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honor of killing Sisera, the commander of the Canaanite forces (vv 8-10). The Lord gave success to the surprise attack from Mt Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley (5:20-22). The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad (4:17-18; cf. 1:16). She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg (4:18-21; 5:26-27). In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power (4:24).<\/p>\n<p>The song of Deborah (ch 5) celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the God of Israel as the King who comes to protect his covenant people, and before whom the mountains move (5:2-3). He is the God of Mt Sinai (Jgs 5:4-5; cf. Dt 33:2; Ps 68:7-8; Hb 3:3-4). Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself (Jgs 5:6-8), the Lord raised up Deborah and Barak to lead the nobles to war (vv 9-13). They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali (vv 14-15a, 18), but the Transjordan tribes and Asher did not want to get involved (vv 15b-17). The song then moves to the battle scene, where torrential rains bogged the chariots down (vv 19-23). Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera (vv 24-27). She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils (vv 28-30). The Lord has used the simple to confound the powerful. The conclusion is a prayer for God’s judgment on all of Israel’s enemies (Jgs 5:31a; cf. Ps 68:1-3).<\/p>\n<h6>Gideon (6:1–8:35)<\/h6>\n<p>Israel’s rest for 40 years (Jgs 5:31b) was disturbed by the invasion of Midianites and Amalekites from the East (6:1-3). They destroyed the economy by invading the country at harvesttime (vv 4-6). In response to Israel’s cry, God sent a prophet with a message similar to that of the angel of the Lord (2:1-5). Then an angel appeared to Gideon and called him to lead the people in battle (6:11-14). The Lord assured him of his presence (v 16) by a sign (vv 17-22). Gideon knew that he had been visited by the Lord and built an altar called “The <span>Lord<\/span> Is Peace” in Ophrah (v 24). He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah (vv 25-28) and by initiating worship at the new altar (v 28). Baal did not protect his own altar (vv 29-32), even when challenged by Gideon’s father (v 31). Consequently, Gideon was known as Jerubbaal (meaning, “let Baal contend with him,” v 32).<\/p>\n<p>Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali (6:35; cf. 7:3b). In order to assure himself of the Lord’s presence, he asked for another sign: the sign of the fleece (6:36-40). It must be kept in mind that Gideon lived in an area in which the wonders of God had been scarce (v 13) and that he, like Moses, needed reassurance that God was with him. God responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid (7:2-3; cf. Dt 20:8). Another 9,700 were sent home, though they were valiant men (7:4-8). After assuring Gideon by a dream of an enemy soldier, God used the 300 in a marvelous way to confound the Midianites (vv 9-15). God gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna (7:16–8:21). Gideon wisely avoided a possible military confrontation with Ephraim (8:1-3), pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him (vv 4-9, 13-16).<\/p>\n<p>This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty (8:22). Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle (vv 23-27). The ephod was probably used for cultic practices, possibly divination (cf. 17:5).<\/p>\n<p>Gideon’s era also came to an end. He was God’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. God had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship (8:33-35).<\/p>\n<p>In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem (9:1-6). With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham (vv 4-5). After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner (vv 7-20), and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later, however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, God’s justice prevailed.<\/p>\n<h6>Tola (10:1-2)<\/h6>\n<p>Tola was a minor judge from Issachar who judged Israel for 23 years.<\/p>\n<h6>Jair (10:3-5)<\/h6>\n<p>Jair was a minor judge from Gilead who judged Israel for 22 years.<\/p>\n<h6>Jephthah (10:6–12:7)<\/h6>\n<p>A recapitulation (10:6-16) of the cycle (idolatry, enemies, cry for help, momentary repentance) sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah (10:17–11:8), who promised to help them on the condition that he remain their leader even after the war (vv 9-10). At a solemn ceremony he becomes their “head” at Mizpah (v 11). Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by the Lord (vv 12–27). Instead of going out immediately to war, he hoped that “the <span>Lord<\/span>, the Judge” would settle the dispute (v 27); but the Ammonite king was unimpressed. When the Spirit of God came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage (see discussion under Jephthah).<\/p>\n<p>The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats (8:1-3). Jephthah fought them, however, because the Israelites living in Transjordan had been reviled as “renegades” (12:1-4). Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.<\/p>\n<h6>Ibzan (12:8-10)<\/h6>\n<p>Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.<\/p>\n<h6>Elon (12:11)<\/h6>\n<p>A minor judge from Zebulun, Elon ruled Israel for ten years.<\/p>\n<h6>Abdon (12:13-15)<\/h6>\n<p>Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.<\/p>\n<h6>Samson (13:1–16:31)<\/h6>\n<p>Samson’s greatness in the history of redemption is due to his miraculous birth (13:1-24), his service as a Nazirite (13:7; cf. Nm 6:1-21), the repeated overpowering by the Spirit of the Lord (Jgs 13:25; 14:6, 19; 15:14), the single-handed exploits against the Philistines (Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30), and his occasional dependence on the Lord (15:18-19; 16:28-30). However, his personal life was flawed because of his weakness for Philistine women (chs 14, 16). Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that the Lord would permit him to get revenge (16:28-30). He was buried in his father’s tomb in the territory of Dan (16:31).<\/p>\n<h5>Epilogue (17–21)<\/h5>\n<p>The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Lord. The period of the judges was unstable, marked by petty individualism and provincialism. Yet God remained sovereign in the affairs of his people. The epilogue contains two stories: the story of Micah and the Danite migration (chs 17–18) and the civil war (chs 19–21). The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” (17:6; 18:1; 19:1; 21:25, <span>niv<\/span>). The symmetric recurrence (two times in each narrative) emphasizes the anarchy and inability of the tribes to unite together to serve God as a covenant people.<\/p>\n<h6>Micah and the Danites (17–18)<\/h6>\n<p>Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests (ch 17). Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mt Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish (ch 18). Thus, they set up a cultic center that rivaled the tabernacle at Shiloh (18:31).<\/p>\n<h6>The Civil War (19–21)<\/h6>\n<p>The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem (19:1). Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah (19:29–20:19). In the ensuing battle the population of Benjamin was decimated (20:20-48). The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead (21:6-15). These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.<\/p>\n<p><em>See also<\/em> Gideon; Jephthah; Samson.<\/p>","summary_ro":"JUDGES, Book of Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail. Preview • Author • Date • Li...","summary_en":"JUDGES, Book of Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail. Preview • Author • Date • Li...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44813,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:55","title_en":"Study Note: Numeri 33:55","content_ro":"<p><strong>33:55-56<\/strong> Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like <em>splinters<\/em> and <em>thorns<\/em> (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).<\/p>","content_en":"<p><strong>33:55-56<\/strong> Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like <em>splinters<\/em> and <em>thorns<\/em> (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).<\/p>","summary_ro":"33:55-56 Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like splinters and thorns (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).","summary_en":"33:55-56 Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like splinters and thorns (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72439,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:55","title_en":"Study Note: Numeri 33:55","content_ro":"<p><strong>33:55-56<\/strong> Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like <em>splinters<\/em> and <em>thorns<\/em> (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).<\/p>","content_en":"<p><strong>33:55-56<\/strong> Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like <em>splinters<\/em> and <em>thorns<\/em> (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).<\/p>","summary_ro":"33:55-56 Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like splinters and thorns (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).","summary_en":"33:55-56 Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like splinters and thorns (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":100065,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:55","title_en":"Study Note: Numeri 33:55","content_ro":"<p><strong>33:55-56<\/strong> Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like <em>splinters<\/em> and <em>thorns<\/em> (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).<\/p>","content_en":"<p><strong>33:55-56<\/strong> Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like <em>splinters<\/em> and <em>thorns<\/em> (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).<\/p>","summary_ro":"33:55-56 Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like splinters and thorns (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).","summary_en":"33:55-56 Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like splinters and thorns (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127691,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Numeri 33:55","title_en":"Study Note: Numeri 33:55","content_ro":"<p><strong>33:55-56<\/strong> Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like <em>splinters<\/em> and <em>thorns<\/em> (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).<\/p>","content_en":"<p><strong>33:55-56<\/strong> Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like <em>splinters<\/em> and <em>thorns<\/em> (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).<\/p>","summary_ro":"33:55-56 Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like splinters and thorns (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).","summary_en":"33:55-56 Israel failed to carry out God’s instructions (33:51-53) and suffered the consequences predicted here (see Judg 1:1–2:5; 2:11–3:6). Israel’s enemies in the period of the judges were like splinters and thorns (Num 33:55), harassing them militarily and spiritually (cp. 2 Cor 12:7).","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 33
— 56 versete
Numeri 33
📘 Info carte
Se încarcă...
📖 Resurse