1
Ahab a spus Izabelei tot ce făcuse Ilie, şi cum ucisese cu sabia pe toţi proorocii.
2
Izabela a trimes un sol la Ilie, să-i spună: ,,Să mă pedepsească zeii cu toată asprimea lor, dacă mâne, la ceasul acesta, nu voi face cu viaţa ta ce ai făcut tu cu viaţa fiecăruia din ei.``
3
Ilie, când a văzut lucrul acesta, s-a sculat şi a plecat, ca să-şi scape viaţa. A ajuns la Beer-Şeba, care ţine de Iuda, şi şi-a lăsat slujitorul acolo.
4
El s-a dus în pustie unde, după un drum de o zi, a şezut subt un ienuper, şi dorea să moară, zicând: ,,Destul! Acum, Doamne, ia-mi sufletul, căci nu sânt mai bun decât părinţii mei.``
5
S-a culcat şi a adormit subt un ienuper. Şi iată, l-a atins un înger şi i-a zis: ,,Scoală-te şi mănâncă.``
6
El s-a uitat, şi la căpătâiul lui era o turtă coaptă pe nişte pietre încălzite şi un ulcior cu apă. A mâncat şi a băut, apoi s-a culcat din nou.
7
Îngerul Domnului a venit a doua oară, l-a atins, şi a zis: ,,Scoală-te şi mănâncă, fiindcă drumul pe care-l ai de făcut este prea lung pentru tine.``
8
El s-a sculat, a mâncat şi a băut; şi, cu puterea pe care i-a dat-o mâncarea aceasta, a mers patruzeci de zile şi patruzeci de nopţi până la muntele lui Dumnezeu, Horeb.
9
Şi acolo, Ilie a intrat într-o peşteră, şi a rămas în ea peste noapte. Şi cuvântul Domnului i-a vorbit astfel: ,,Ce faci tu aici, Ilie?``
10
El a răspuns: ,,Am fost plin de râvnă pentru Domnul, Dumnezeul oştirilor; căci copiii lui Israel au părăsit legământul Tău, au sfărâmat altarele Tale, şi au ucis cu sabia pe proorocii Tăi; am rămas numai eu singur, şi caută să-mi ia viaţa!``
11
Domnul i-a zis: ,,Ieşi, şi stai pe munte înaintea Domnului!`` Şi iată că Domnul a trecut pe lângă peşteră. Şi înaintea Domnului a trecut un vânt tare şi puternic, care despica munţii şi sfărâma stâncile. Domnul nu era în vântul acela. Şi după vânt, a venit un cutremur de pământ. Domnul nu era în cutremurul de pământ.
12
Şi după cutremurul de pământ, a venit un foc: Domnul nu era în focul acela. Şi după foc, a venit un susur blând şi supţire.
13
Când l-a auzit Ilie, şi-a acoperit faţa cu mantaua, a ieşit şi a stătut la gura peşterii.
14
El a răspuns: ,,Am fost plin de râvnă pentru Domnul, Dumnezeul oştirilor; căci copiii lui Israel au părăsit legământul Tău, au sfărâmat altarele Tale, şi au ucis cu sabia pe proorocii Tăi; am rămas numai eu singur, şi caută să-mi ia viaţa.``
15
Domnul i-a zis: ,,Du-te, întoarce-te pe drumul tău prin pustie până la Damasc; şi când vei ajunge, să ungi pe Hazael ca împărat al Siriei.
16
Să ungi şi pe Iehu, fiul lui Nimşi, ca împărat al lui Israel; şi să ungi pe Elisei, fiul lui Şafat, din Abel-Mehola, ca prooroc în locul tău.
17
Şi se va întâmpla că pe cel ce va scăpa de sabia lui Hazael îl va omorî Iehu; şi pe cel ce va scăpa de sabia lui Iehu, îl va omorî Elisei.
18
Dar voi lăsa în Israel şapte mii de bărbaţi, şi anume pe toţi cei ce nu şi-au plecat genunchii înaintea lui Baal, şi a căror gură nu l-au sărutat.``
19
Ilie a plecat de acolo, şi a găsit pe Elisei, fiul lui Şafat, arând. Înaintea lui erau douăsprezece perechi de boi, şi el era cu a douăsprezecea. Ilie s-a apropiat de el, şi şi-a aruncat mantaua pe el.
20
Elisei a părăsit boii, a alergat după Ilie, şi a zis: ,,Lasă-mă să sărut pe tatăl meu şi pe mama mea, şi te voi urma.`` Ilie i-a răspuns: ,,Du-te, şi apoi întoarce-te: dar gândeşte-te la ce ţi-am făcut.``
21
După ce s-a depărtat de Ilie, s-a întors şi a luat o păreche de boi pe cari i-a adus jertfă; cu uneltele boilor le-a fiert carnea, şi a dat-o oamenilor s-o mănânce. Apoi s-a sculat, a urmat pe Ilie, şi a fost în slujba lui.
{"verseMap":{"1":[{"id":41541,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jezebel","title_en":"Jezebel","content_ro":"<h3>Jezebel<\/h3>\n<p>Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy.<\/p>\n<p>Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19).<\/p>\n<p>Elijah’s confrontation with Jezebel and Ahab culminated on Mount Carmel (18:19-40), where Elijah challenged Israel to follow the true God. Following a display of God’s power, the Israelites acknowledged God and helped Elijah slaughter the false prophets. When Jezebel heard this, she threatened Elijah, and he fled (19:1-3).<\/p>\n<p>Later, Jezebel advised her husband about how to steal a vineyard from his neighbor Naboth. When Naboth wouldn’t sell it, Jezebel coldly devised a plan to falsely convict Naboth of cursing God and the king, and he was executed. Ahab seized the vineyard, but God sent Elijah to pronounce judgment on Jezebel and Ahab (21:20-24). Ahab soon died (22:29-40), but Jezebel survived throughout her son Ahaziah’s reign. She was later executed when Jehu exterminated the ruling family, and God’s sentence against her was fulfilled (2 Kgs 9:30-37).<\/p>\n<p>Jezebel’s corrupt influence spread to the southern kingdom of Judah when her daughter Athaliah married Jehoram, King Jehoshaphat’s son (see 2 Kgs 8:18, 26-27).<\/p>\n<p>The long-standing association of her name with evil is seen in Revelation 2:20, where the name Jezebel is used to label a prophetess who seduced the Christians of Thyatira to commit sexual sins and eat things sacrificed to idols.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 16:31–21:28; 2 Kgs 9:1-37; Rev 2:20<\/p>","content_en":"<h3>Jezebel<\/h3>\n<p>Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy.<\/p>\n<p>Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19).<\/p>\n<p>Elijah’s confrontation with Jezebel and Ahab culminated on Mount Carmel (18:19-40), where Elijah challenged Israel to follow the true God. Following a display of God’s power, the Israelites acknowledged God and helped Elijah slaughter the false prophets. When Jezebel heard this, she threatened Elijah, and he fled (19:1-3).<\/p>\n<p>Later, Jezebel advised her husband about how to steal a vineyard from his neighbor Naboth. When Naboth wouldn’t sell it, Jezebel coldly devised a plan to falsely convict Naboth of cursing God and the king, and he was executed. Ahab seized the vineyard, but God sent Elijah to pronounce judgment on Jezebel and Ahab (21:20-24). Ahab soon died (22:29-40), but Jezebel survived throughout her son Ahaziah’s reign. She was later executed when Jehu exterminated the ruling family, and God’s sentence against her was fulfilled (2 Kgs 9:30-37).<\/p>\n<p>Jezebel’s corrupt influence spread to the southern kingdom of Judah when her daughter Athaliah married Jehoram, King Jehoshaphat’s son (see 2 Kgs 8:18, 26-27).<\/p>\n<p>The long-standing association of her name with evil is seen in Revelation 2:20, where the name Jezebel is used to label a prophetess who seduced the Christians of Thyatira to commit sexual sins and eat things sacrificed to idols.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 16:31–21:28; 2 Kgs 9:1-37; Rev 2:20<\/p>","summary_ro":"Jezebel Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy. Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19). Elijah’s confrontation with...","summary_en":"Jezebel Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy. Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19). Elijah’s confrontation with...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":41553,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69167,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jezebel","title_en":"Jezebel","content_ro":"<h3>Jezebel<\/h3>\n<p>Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy.<\/p>\n<p>Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19).<\/p>\n<p>Elijah’s confrontation with Jezebel and Ahab culminated on Mount Carmel (18:19-40), where Elijah challenged Israel to follow the true God. Following a display of God’s power, the Israelites acknowledged God and helped Elijah slaughter the false prophets. When Jezebel heard this, she threatened Elijah, and he fled (19:1-3).<\/p>\n<p>Later, Jezebel advised her husband about how to steal a vineyard from his neighbor Naboth. When Naboth wouldn’t sell it, Jezebel coldly devised a plan to falsely convict Naboth of cursing God and the king, and he was executed. Ahab seized the vineyard, but God sent Elijah to pronounce judgment on Jezebel and Ahab (21:20-24). Ahab soon died (22:29-40), but Jezebel survived throughout her son Ahaziah’s reign. She was later executed when Jehu exterminated the ruling family, and God’s sentence against her was fulfilled (2 Kgs 9:30-37).<\/p>\n<p>Jezebel’s corrupt influence spread to the southern kingdom of Judah when her daughter Athaliah married Jehoram, King Jehoshaphat’s son (see 2 Kgs 8:18, 26-27).<\/p>\n<p>The long-standing association of her name with evil is seen in Revelation 2:20, where the name Jezebel is used to label a prophetess who seduced the Christians of Thyatira to commit sexual sins and eat things sacrificed to idols.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 16:31–21:28; 2 Kgs 9:1-37; Rev 2:20<\/p>","content_en":"<h3>Jezebel<\/h3>\n<p>Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy.<\/p>\n<p>Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19).<\/p>\n<p>Elijah’s confrontation with Jezebel and Ahab culminated on Mount Carmel (18:19-40), where Elijah challenged Israel to follow the true God. Following a display of God’s power, the Israelites acknowledged God and helped Elijah slaughter the false prophets. When Jezebel heard this, she threatened Elijah, and he fled (19:1-3).<\/p>\n<p>Later, Jezebel advised her husband about how to steal a vineyard from his neighbor Naboth. When Naboth wouldn’t sell it, Jezebel coldly devised a plan to falsely convict Naboth of cursing God and the king, and he was executed. Ahab seized the vineyard, but God sent Elijah to pronounce judgment on Jezebel and Ahab (21:20-24). Ahab soon died (22:29-40), but Jezebel survived throughout her son Ahaziah’s reign. She was later executed when Jehu exterminated the ruling family, and God’s sentence against her was fulfilled (2 Kgs 9:30-37).<\/p>\n<p>Jezebel’s corrupt influence spread to the southern kingdom of Judah when her daughter Athaliah married Jehoram, King Jehoshaphat’s son (see 2 Kgs 8:18, 26-27).<\/p>\n<p>The long-standing association of her name with evil is seen in Revelation 2:20, where the name Jezebel is used to label a prophetess who seduced the Christians of Thyatira to commit sexual sins and eat things sacrificed to idols.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 16:31–21:28; 2 Kgs 9:1-37; Rev 2:20<\/p>","summary_ro":"Jezebel Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy. Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19). Elijah’s confrontation with...","summary_en":"Jezebel Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy. Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19). Elijah’s confrontation with...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69179,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96793,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jezebel","title_en":"Jezebel","content_ro":"<h3>Jezebel<\/h3>\n<p>Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy.<\/p>\n<p>Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19).<\/p>\n<p>Elijah’s confrontation with Jezebel and Ahab culminated on Mount Carmel (18:19-40), where Elijah challenged Israel to follow the true God. Following a display of God’s power, the Israelites acknowledged God and helped Elijah slaughter the false prophets. When Jezebel heard this, she threatened Elijah, and he fled (19:1-3).<\/p>\n<p>Later, Jezebel advised her husband about how to steal a vineyard from his neighbor Naboth. When Naboth wouldn’t sell it, Jezebel coldly devised a plan to falsely convict Naboth of cursing God and the king, and he was executed. Ahab seized the vineyard, but God sent Elijah to pronounce judgment on Jezebel and Ahab (21:20-24). Ahab soon died (22:29-40), but Jezebel survived throughout her son Ahaziah’s reign. She was later executed when Jehu exterminated the ruling family, and God’s sentence against her was fulfilled (2 Kgs 9:30-37).<\/p>\n<p>Jezebel’s corrupt influence spread to the southern kingdom of Judah when her daughter Athaliah married Jehoram, King Jehoshaphat’s son (see 2 Kgs 8:18, 26-27).<\/p>\n<p>The long-standing association of her name with evil is seen in Revelation 2:20, where the name Jezebel is used to label a prophetess who seduced the Christians of Thyatira to commit sexual sins and eat things sacrificed to idols.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 16:31–21:28; 2 Kgs 9:1-37; Rev 2:20<\/p>","content_en":"<h3>Jezebel<\/h3>\n<p>Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy.<\/p>\n<p>Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19).<\/p>\n<p>Elijah’s confrontation with Jezebel and Ahab culminated on Mount Carmel (18:19-40), where Elijah challenged Israel to follow the true God. Following a display of God’s power, the Israelites acknowledged God and helped Elijah slaughter the false prophets. When Jezebel heard this, she threatened Elijah, and he fled (19:1-3).<\/p>\n<p>Later, Jezebel advised her husband about how to steal a vineyard from his neighbor Naboth. When Naboth wouldn’t sell it, Jezebel coldly devised a plan to falsely convict Naboth of cursing God and the king, and he was executed. Ahab seized the vineyard, but God sent Elijah to pronounce judgment on Jezebel and Ahab (21:20-24). Ahab soon died (22:29-40), but Jezebel survived throughout her son Ahaziah’s reign. She was later executed when Jehu exterminated the ruling family, and God’s sentence against her was fulfilled (2 Kgs 9:30-37).<\/p>\n<p>Jezebel’s corrupt influence spread to the southern kingdom of Judah when her daughter Athaliah married Jehoram, King Jehoshaphat’s son (see 2 Kgs 8:18, 26-27).<\/p>\n<p>The long-standing association of her name with evil is seen in Revelation 2:20, where the name Jezebel is used to label a prophetess who seduced the Christians of Thyatira to commit sexual sins and eat things sacrificed to idols.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 16:31–21:28; 2 Kgs 9:1-37; Rev 2:20<\/p>","summary_ro":"Jezebel Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy. Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19). Elijah’s confrontation with...","summary_en":"Jezebel Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy. Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19). Elijah’s confrontation with...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96805,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124419,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jezebel","title_en":"Jezebel","content_ro":"<h3>Jezebel<\/h3>\n<p>Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy.<\/p>\n<p>Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19).<\/p>\n<p>Elijah’s confrontation with Jezebel and Ahab culminated on Mount Carmel (18:19-40), where Elijah challenged Israel to follow the true God. Following a display of God’s power, the Israelites acknowledged God and helped Elijah slaughter the false prophets. When Jezebel heard this, she threatened Elijah, and he fled (19:1-3).<\/p>\n<p>Later, Jezebel advised her husband about how to steal a vineyard from his neighbor Naboth. When Naboth wouldn’t sell it, Jezebel coldly devised a plan to falsely convict Naboth of cursing God and the king, and he was executed. Ahab seized the vineyard, but God sent Elijah to pronounce judgment on Jezebel and Ahab (21:20-24). Ahab soon died (22:29-40), but Jezebel survived throughout her son Ahaziah’s reign. She was later executed when Jehu exterminated the ruling family, and God’s sentence against her was fulfilled (2 Kgs 9:30-37).<\/p>\n<p>Jezebel’s corrupt influence spread to the southern kingdom of Judah when her daughter Athaliah married Jehoram, King Jehoshaphat’s son (see 2 Kgs 8:18, 26-27).<\/p>\n<p>The long-standing association of her name with evil is seen in Revelation 2:20, where the name Jezebel is used to label a prophetess who seduced the Christians of Thyatira to commit sexual sins and eat things sacrificed to idols.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 16:31–21:28; 2 Kgs 9:1-37; Rev 2:20<\/p>","content_en":"<h3>Jezebel<\/h3>\n<p>Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy.<\/p>\n<p>Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19).<\/p>\n<p>Elijah’s confrontation with Jezebel and Ahab culminated on Mount Carmel (18:19-40), where Elijah challenged Israel to follow the true God. Following a display of God’s power, the Israelites acknowledged God and helped Elijah slaughter the false prophets. When Jezebel heard this, she threatened Elijah, and he fled (19:1-3).<\/p>\n<p>Later, Jezebel advised her husband about how to steal a vineyard from his neighbor Naboth. When Naboth wouldn’t sell it, Jezebel coldly devised a plan to falsely convict Naboth of cursing God and the king, and he was executed. Ahab seized the vineyard, but God sent Elijah to pronounce judgment on Jezebel and Ahab (21:20-24). Ahab soon died (22:29-40), but Jezebel survived throughout her son Ahaziah’s reign. She was later executed when Jehu exterminated the ruling family, and God’s sentence against her was fulfilled (2 Kgs 9:30-37).<\/p>\n<p>Jezebel’s corrupt influence spread to the southern kingdom of Judah when her daughter Athaliah married Jehoram, King Jehoshaphat’s son (see 2 Kgs 8:18, 26-27).<\/p>\n<p>The long-standing association of her name with evil is seen in Revelation 2:20, where the name Jezebel is used to label a prophetess who seduced the Christians of Thyatira to commit sexual sins and eat things sacrificed to idols.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 16:31–21:28; 2 Kgs 9:1-37; Rev 2:20<\/p>","summary_ro":"Jezebel Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy. Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19). Elijah’s confrontation with...","summary_en":"Jezebel Jezebel, daughter of Ethbaal, king of Sidon (1 Kgs 16:31), married King Ahab of Israel, probably to confirm a political alliance between their countries. Jezebel promoted Baal worship and demanded absolute rights for the monarchy. Jezebel influenced Ahab into establishing Baal worship in Samaria and setting up an Asherah pole (16:30-33). She tried to exterminate God’s prophets (18:4) and supported large groups of Baal’s prophets in the royal palace (18:19). Elijah’s confrontation with...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124431,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":798,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahab","title_en":"Ahab","content_ro":"<h3>AHAB<\/h3>\n<li>1. Eighth king of the northern kingdom of Israel, who reigned about 874–853 <span>BC<\/span>. His father, Omri, founded a dynasty that lasted 40 years, through the reigns of Ahab and his two sons, Ahaziah and Jehoram. Omri’s dynasty had an impact beyond biblical history, being mentioned on the famous Moabite Stone and in several Assyrian inscriptions. According to 1 Kings, Omri was a general in the army of King Elah, son of Baasha. When Elah was assassinated, Omri was acclaimed king by his own forces in the field (16:8-16). He prevailed in the resulting civil war and occupied Tirzah, the capital city (16:17-23). Soon he moved his capital to Samaria and built fortifications in the region (16:24). Omri also made an alliance with the Phoenicians, as David and Solomon had done, but was condemned for it by later generations. When Ahab succeeded his father (16:28), he pursued this alliance by marrying the Phoenician king’s daughter, Jezebel (16:29-31).<\/li>\n\n<p>Ahab’s marriage to Jezebel, an immoral and fanatical pagan, strongly affected Israel (21:21-26) and had consequences even in the southern kingdom of Judah. Athaliah, their daughter, married Jehoram of Judah and the results of this marriage were disastrous (2 Kgs 8:17-18, 26-27; 11:1-20). Under Jezebel’s influence Ahab gave up the worship of God and took up Baal worship. Ahab’s new religion was a fertility cult that featured sexual unions between priests and temple “virgins,” practices explicitly contrary to the laws of God. Even in marrying Jezebel, Ahab had violated the biblical prohibition of marriage to pagans (Dt 7:1-5).<\/p>\n<p>The biblical narrative mentions that Ahab built many cities (1 Kgs 22:39) and fought a number of wars, but for the most part it centers on the great prophetic figure, Elijah (1 Kgs 17:1; 18:1; 19:1). Early in Ahab’s reign, God sent Elijah to predict years of drought and famine as punishment for the king’s sin (1 Kgs 17:1; 18:16-18). The drought lasted three and a half years and was such a remarkable period in Israel’s history that it was remembered into NT times (Lk 4:25; Jas 5:17). It was a time of great suffering for both people and animals (1 Kgs 18:5). At the end of the three and a half years Elijah challenged Ahab to gather all the pagan prophets for a final confrontation between God and Baal. Elijah taunted the 450 prophets of Baal for not being able to attract the attention of their false god. Then he prayed to God, and fire fell from heaven on God’s altar. The people shouted their belief in God and helped Elijah execute the pagan prophets (1 Kgs 18:16-40). The drought ended immediately (18:41-46).<\/p>\n<p>When she heard what had happened to her prophets, Jezebel swore revenge. Elijah fled, and on Mt Horeb, God told him to anoint Jehu to become king of Israel in place of Ahab (1 Kgs 19:1-16). This assignment was carried out by the prophet’s successor, Elisha (1 Kgs 19:19-21; 2 Kgs 9:1-10). Elijah then challenged Ahab’s acquisition of a vineyard owned by a man named Naboth (1 Kgs 21:1-16). When Naboth refused to sell his land to the king, Jezebel had false witnesses swear that Naboth had cursed God and the king. Naboth was stoned to death for blasphemy. Elijah denounced Ahab, saying that as a judgment God would bring a bloody end to his family (1 Kgs 21:17-24). Ahab’s repentance caused God to postpone the judgment until after Ahab’s death (1 Kgs 21:27-29; 2 Kgs 10:1-14).<\/p>\n<p>During his reign Ahab had military encounters with King Ben-hadad II of Syria (Aram), largely provoked by the Syrians. In the first encounter Ben-hadad besieged Samaria, Israel’s capital, and demanded heavy tribute. Ahab refused the demands and called a council of elders. As the Syrians were preparing to attack, a prophet advised Ahab to attack first (1 Kgs 20:1-14). The Syrians were routed and Ben-hadad barely escaped with his life (1 Kgs 20:15-22). The following year Ben-hadad mounted another attack on Ahab’s forces, was again defeated, and eventually surrendered to Ahab (1 Kgs 20:23-33). Ben-hadad gave up some Israelite cities that had been overrun by his father and granted Israel trading posts in Damascus (20:34). God rebuked Ahab through a prophet for forming such an alliance with a pagan power (1 Kgs 20:35-43).<\/p>\n<p>In Ahab’s last war with Syria, he had the advantage of an alliance with the king of Judah, Jehoshaphat (1 Kgs 22:2-4; 2 Chr 18:1-3). That alliance had been fortified by the marriage of Ahab’s daughter Athaliah to Jehoram, son of Jehoshaphat. Ahab proposed a campaign for the recovery of Ramoth-gilead in the northeast corner of Israel. When Jehoshaphat refused to believe the optimistic predictions of Ahab’s 400 prophets, a prophet of God named Micaiah was called, who foretold Ahab’s death (1 Kgs 22:5-28; 2 Chr 18:4-27).<\/p>\n<p>For the battle with Syria, Jehoshaphat put on his royal robes. Ahab tried to disguise himself as an ordinary soldier, but a Syrian archer hit him between the joints of his armor. Ahab died that evening, and his troops gave up the battle. His chariot and armor were washed beside the pool of Samaria, where, as Elijah had prophesied, dogs licked Ahab’s blood. The fallen king was succeeded by his son Ahaziah (1 Kgs 22:29-40; 2 Chr 18:28-34).<\/p>\n<p><em>See also<\/em> Elijah #1; Jezebel; Israel, History of; King; Kings, Books of First and Second; Chronology of the Bible (Old Testament).<\/p>\n\n<li>2. Kolaiah’s son, a notorious false prophet in the closing days of Judah. He was among the Jews taken to Babylon in the deportation of Jehoiachin (598–597 <span>BC<\/span>). This Ahab and his colleague Zedekiah were denounced by the prophet Jeremiah for lying in God’s name and for their sexual immorality (Jer 29:21-23).<\/li>","content_en":"<h3>AHAB<\/h3>\n<li>1. Eighth king of the northern kingdom of Israel, who reigned about 874–853 <span>BC<\/span>. His father, Omri, founded a dynasty that lasted 40 years, through the reigns of Ahab and his two sons, Ahaziah and Jehoram. Omri’s dynasty had an impact beyond biblical history, being mentioned on the famous Moabite Stone and in several Assyrian inscriptions. According to 1 Kings, Omri was a general in the army of King Elah, son of Baasha. When Elah was assassinated, Omri was acclaimed king by his own forces in the field (16:8-16). He prevailed in the resulting civil war and occupied Tirzah, the capital city (16:17-23). Soon he moved his capital to Samaria and built fortifications in the region (16:24). Omri also made an alliance with the Phoenicians, as David and Solomon had done, but was condemned for it by later generations. When Ahab succeeded his father (16:28), he pursued this alliance by marrying the Phoenician king’s daughter, Jezebel (16:29-31).<\/li>\n\n<p>Ahab’s marriage to Jezebel, an immoral and fanatical pagan, strongly affected Israel (21:21-26) and had consequences even in the southern kingdom of Judah. Athaliah, their daughter, married Jehoram of Judah and the results of this marriage were disastrous (2 Kgs 8:17-18, 26-27; 11:1-20). Under Jezebel’s influence Ahab gave up the worship of God and took up Baal worship. Ahab’s new religion was a fertility cult that featured sexual unions between priests and temple “virgins,” practices explicitly contrary to the laws of God. Even in marrying Jezebel, Ahab had violated the biblical prohibition of marriage to pagans (Dt 7:1-5).<\/p>\n<p>The biblical narrative mentions that Ahab built many cities (1 Kgs 22:39) and fought a number of wars, but for the most part it centers on the great prophetic figure, Elijah (1 Kgs 17:1; 18:1; 19:1). Early in Ahab’s reign, God sent Elijah to predict years of drought and famine as punishment for the king’s sin (1 Kgs 17:1; 18:16-18). The drought lasted three and a half years and was such a remarkable period in Israel’s history that it was remembered into NT times (Lk 4:25; Jas 5:17). It was a time of great suffering for both people and animals (1 Kgs 18:5). At the end of the three and a half years Elijah challenged Ahab to gather all the pagan prophets for a final confrontation between God and Baal. Elijah taunted the 450 prophets of Baal for not being able to attract the attention of their false god. Then he prayed to God, and fire fell from heaven on God’s altar. The people shouted their belief in God and helped Elijah execute the pagan prophets (1 Kgs 18:16-40). The drought ended immediately (18:41-46).<\/p>\n<p>When she heard what had happened to her prophets, Jezebel swore revenge. Elijah fled, and on Mt Horeb, God told him to anoint Jehu to become king of Israel in place of Ahab (1 Kgs 19:1-16). This assignment was carried out by the prophet’s successor, Elisha (1 Kgs 19:19-21; 2 Kgs 9:1-10). Elijah then challenged Ahab’s acquisition of a vineyard owned by a man named Naboth (1 Kgs 21:1-16). When Naboth refused to sell his land to the king, Jezebel had false witnesses swear that Naboth had cursed God and the king. Naboth was stoned to death for blasphemy. Elijah denounced Ahab, saying that as a judgment God would bring a bloody end to his family (1 Kgs 21:17-24). Ahab’s repentance caused God to postpone the judgment until after Ahab’s death (1 Kgs 21:27-29; 2 Kgs 10:1-14).<\/p>\n<p>During his reign Ahab had military encounters with King Ben-hadad II of Syria (Aram), largely provoked by the Syrians. In the first encounter Ben-hadad besieged Samaria, Israel’s capital, and demanded heavy tribute. Ahab refused the demands and called a council of elders. As the Syrians were preparing to attack, a prophet advised Ahab to attack first (1 Kgs 20:1-14). The Syrians were routed and Ben-hadad barely escaped with his life (1 Kgs 20:15-22). The following year Ben-hadad mounted another attack on Ahab’s forces, was again defeated, and eventually surrendered to Ahab (1 Kgs 20:23-33). Ben-hadad gave up some Israelite cities that had been overrun by his father and granted Israel trading posts in Damascus (20:34). God rebuked Ahab through a prophet for forming such an alliance with a pagan power (1 Kgs 20:35-43).<\/p>\n<p>In Ahab’s last war with Syria, he had the advantage of an alliance with the king of Judah, Jehoshaphat (1 Kgs 22:2-4; 2 Chr 18:1-3). That alliance had been fortified by the marriage of Ahab’s daughter Athaliah to Jehoram, son of Jehoshaphat. Ahab proposed a campaign for the recovery of Ramoth-gilead in the northeast corner of Israel. When Jehoshaphat refused to believe the optimistic predictions of Ahab’s 400 prophets, a prophet of God named Micaiah was called, who foretold Ahab’s death (1 Kgs 22:5-28; 2 Chr 18:4-27).<\/p>\n<p>For the battle with Syria, Jehoshaphat put on his royal robes. Ahab tried to disguise himself as an ordinary soldier, but a Syrian archer hit him between the joints of his armor. Ahab died that evening, and his troops gave up the battle. His chariot and armor were washed beside the pool of Samaria, where, as Elijah had prophesied, dogs licked Ahab’s blood. The fallen king was succeeded by his son Ahaziah (1 Kgs 22:29-40; 2 Chr 18:28-34).<\/p>\n<p><em>See also<\/em> Elijah #1; Jezebel; Israel, History of; King; Kings, Books of First and Second; Chronology of the Bible (Old Testament).<\/p>\n\n<li>2. Kolaiah’s son, a notorious false prophet in the closing days of Judah. He was among the Jews taken to Babylon in the deportation of Jehoiachin (598–597 <span>BC<\/span>). This Ahab and his colleague Zedekiah were denounced by the prophet Jeremiah for lying in God’s name and for their sexual immorality (Jer 29:21-23).<\/li>","summary_ro":"AHAB 1. Eighth king of the northern kingdom of Israel, who reigned about 874–853 BC. His father, Omri, founded a dynasty that lasted 40 years, through the reigns of Ahab and his two sons, Ahaziah and Jehoram. Omri’s dynasty had an impact beyond biblical history, being mentioned on the famous Moabite Stone and in several Assyrian inscriptions. According to 1 Kings, Omri was a general in the army of King Elah, son of Baasha. When Elah was assassinated, Omri was acclaimed king by his own forces ...","summary_en":"AHAB 1. Eighth king of the northern kingdom of Israel, who reigned about 874–853 BC. His father, Omri, founded a dynasty that lasted 40 years, through the reigns of Ahab and his two sons, Ahaziah and Jehoram. Omri’s dynasty had an impact beyond biblical history, being mentioned on the famous Moabite Stone and in several Assyrian inscriptions. According to 1 Kings, Omri was a general in the army of King Elah, son of Baasha. When Elah was assassinated, Omri was acclaimed king by his own forces ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20330,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"John the Baptist","title_en":"John the Baptist","content_ro":"<h3>JOHN THE BAPTIST<\/h3>\n<p>Forerunner of the Messiah who prepared the people for Jesus’ coming, proclaimed the need for forgiveness of sins, and offered a baptism symbolizing repentance. His ministry included the baptism of Jesus in the Jordan River, where he testified to Jesus being the Expected One from God. John was arrested and beheaded by Herod Antipas in approximately <span>AD<\/span> 29, while Jesus was still ministering.<\/p>\n<p>Preview<\/p>\n<p>• Birth, Infancy, and Boyhood<\/p>\n<p>• Appearance and Identity<\/p>\n<p>• John’s Proclamation<\/p>\n<p>• John’s Baptism<\/p>\n<p>• John’s View of Jesus<\/p>\n<p>• Jesus’ View of John<\/p>\n<p>• Arrest, Imprisonment, and Martyrdom<\/p>\n<p>• The Disciples of John<\/p>\n<p class=\"h2\" id=\"BirthInfancyandBoyhood\">Birth, Infancy, and Boyhood<\/p>\n<p>Luke’s Gospel is our only source of information concerning the birth and boyhood of John. The Gospel writer states that John was born in the hill country of Judah (Lk 1:39) of priestly descent, being the son of Zechariah, a priest of the order of Abijah, and Elizabeth, a descendant of Aaron (v 5). Both parents were righteous in the sight of God, following all the commandments closely (v 6). Like the birth of Jesus, only to a much lesser degree, the birth of John the Baptist is described in Luke as extraordinary. The angel Gabriel announced the coming birth to Zechariah in the temple; to the older, barren Elizabeth it came as an answer to prayer (vv 8-13). John’s name is announced to Zechariah by the angel, even as his purpose as forerunner is revealed before birth (vv 13-17). Such a consecration from birth is reminiscent of the call of the OT prophet Jeremiah (cf. Jer 1:5).<\/p>\n<p>There existed some familial relationship between the families of John and Jesus. Elizabeth is described as a relative of Mary (Lk 1:36), which may connote cousin or aunt, or may only mean being from the same tribe.<\/p>\n<p>John’s childhood, as that of Jesus, is left quite vague in the Gospel account. All that is said is that “John grew up and became strong in spirit. Then he lived out in the wilderness until he began his public ministry to Israel” (Lk 1:80, <span>nlt<\/span>). Some scholars have suggested that John might have been adopted as a boy by the Essenes (as was their practice) at Qumran and reared in their wilderness community, adjacent to the Dead Sea and near the Jordan River. There are some similarities between the activities of the Qumran sect, known through the Dead Sea Scrolls, and the later ministry of John the Baptist. Both practiced a type of asceticism and removed themselves from the life of Jerusalem. Both practiced baptism and associated this rite with initiation and repentance. Finally, John and the Qumran group were both eschatologically minded, awaiting God’s final end-time activity in history. Nevertheless, many significant differences exist between John and the Qumran sect.<\/p>\n<p class=\"h2\" id=\"AppearanceandIdentity\">Appearance and Identity<\/p>\n<p>Mark’s Gospel begins with an account of John the Baptist’s appearance: “John the Baptist . . . lived in the wilderness and was preaching that people should be baptized to show that they had turned from their sins and turned to God to be forgiven” (Mk 1:4, <span>nlt<\/span>). A rich OT background lies behind John’s association with the wilderness, in this case the wilderness of Judea. It was in the wilderness that God revealed himself to Moses (Ex 3), gave the law, and entered into the covenant with Israel (ch 19). It was also the site of refuge for David (1 Sm 23–26; Ps 63) and Elijah (1 Kgs 19), and in this light became the anticipated site of God’s future deliverance (Is 40:3-5; Ez 47:1-12; Hos 2:14-15).<\/p>\n<p>The unusual dress of John the Baptist—“clothing made of camel’s hair, with a leather belt around his waist” (Mk 1:6, <span>niv<\/span>)—may have suggested to his audience an association with Elijah in particular (2 Kgs 1:8) or with the prophets in general (Zec 13:4). His diet, “locusts and wild honey” (Mk 1:6), was Levitically clean, reflecting one who lived off the desert (such food was also eaten at Qumran) and formed part of the broader asceticism practiced by John and his disciples (Mt 9:14; 11:18).<\/p>\n<p>Who did John understand himself to be? In answer to questions by the multitude whether he was the Messiah, Elijah, or the expected prophet (Jn 1:20-23), John only identified himself as “a voice crying in the wilderness, ‘Prepare the way of the Lord’ ” (Is 40:3). The background for the question lies at the end of the OT period. Prophecy, on the one hand, was considered to have ceased (Zec 13:2-6); yet, on the other hand, it was expected to appear again before the coming of the messianic kingdom (see Jl 2:28-29; Mal 3:1-4). Some anticipated this final prophet to be one who was like Moses (Dt 18:15), others a returning Elijah as foretold in Malachi 4:5-6. While John personally refrained from identifying himself with these specific expectations (Jn 1:20-23), it is clear that his dress, lifestyle, and message caused the people to identify him with this end-time prophet (Mt 14:5; Mk 11:32). Jesus also saw John as this final “Elijah-like” prophet (Mt 11:7-15), who from Malachi’s prophecy was to be a forerunner to the coming of the Lord (Mal 3:1-4; 4:5-6).<\/p>\n<p class=\"h2\" id=\"JohnsProclamation\">John’s Proclamation<\/p>\n<p>John’s proclamation involved three elements: a warning of imminent judgment at the hands of the Coming One, a call for repentance in light of the coming kingdom of heaven, and a demand to express this repentance in concrete ethical terms. Many Jews looked forward confidently to the messianic judgment as a time of blessing for themselves and destruction for the gentile oppressors. John, however, warned that Jewish ancestry was false security in the coming judgment (Lk 3:8); true repentance was the only means of escaping destruction (Mt 3:2). John anticipated this judgment at the hands of the Coming One, who would baptize the nation with “the Holy Spirit and with fire” (Lk 3:16). Fire represented the OT means of destruction in the end time (Mal 4:1) as well as purification (Mal 3:1-4), while the outpouring of the Holy Spirit in the end time connoted blessing (Is 32:15; Ez 39:29; Jl 2:28) and purification (Is 4:2-4). The judgment anticipated by John was therefore twofold: destruction for the unrepentant, and blessing for the penitent and righteous (Mt 3:12).<\/p>\n<p>In light of this imminent event John called for repentance on the part of his listeners (Mt 3:2), a true “turning back” or “turning toward” God in obedience that would bring forgiveness of sin. Such a turnabout in an individual’s relation with God should be lived out in one’s everyday dealings: fairness on the part of tax collectors (Lk 3:12-13) and soldiers (v 14), and the general requirement of compassion for the poor (vv 10-11).<\/p>\n<p class=\"h2\" id=\"JohnsBaptism\">John’s Baptism<\/p>\n<p>The Gospels record that John baptized those repentant of their sins at several locations: the Jordan River (Mk 1:5), Bethany beyond the Jordan (Jn 1:28), and Aenon near Salim (Jn 3:23). This practice was an integral part of John’s call for repentance, given in light of the approaching judgment and the appearance of the Coming One. The baptism of the penitent symbolized desire for forgiveness of sin, a renunciation of past life, and a desire to be included in the coming messianic kingdom.<\/p>\n<p>What was the background for John’s practice of baptism? From the OT we know of ceremonial lustrations or washings that guaranteed ritual purity (Lv 14–15; Nm 19). Unlike John’s baptism, these washings were repetitive in nature and referred predominantly to ritual rather than moral cleansing. The prophets, however, urged a moral purification associated with the washing of water (Is 1:16-18; Jer 4:14). More significantly, the prophets anticipated a cleansing by God in the end times preceding the Day of Judgment (Ez 36:25; Zec 13:1; cf. Is 44:3), an eschatological element that John may have assumed was being fulfilled in his water baptism.<\/p>\n<p>Another precedent for John’s practice may have been proselyte baptism, a rite (along with circumcision and the offering of sacrifices) that constituted the conversion of a Gentile to Judaism. Common to both proselyte baptism and John’s baptism were the emphasis on an ethical break with the past, a once-for-all character, and the similarity of immersion. Notable differences were that John’s baptism was for Jews, not Gentile converts, and that it had a marked eschatological character as a preparation for the new age. Unless John, in light of the imminence of the messianic age, consciously treated all Jews as “pagan” in need of a baptism of repentance (cf. Mt 3:7-10), it is doubtful that proselyte baptism formed the primary background for John’s baptismal ministry.<\/p>\n<p>If John’s baptism had a clear association with the forgiveness of sin, the question naturally arises as to why Jesus, the Son of God, sought baptism from John. John himself asks this very question of Jesus (Mt 3:14), to which Jesus responds, “It must be done, because we must do everything that is right” (v 15, <span>nlt<\/span>). First, it is clear that Jesus’ baptism represented an act of obedience on his part to God’s will as he saw it. Second, by submitting to the baptism of John, Jesus was clearly validating the ministry and message of John. The imminent coming of the kingdom and its Messiah, and the need for repentance in anticipation of this event that John proclaimed, were affirmed by Jesus through baptism. Third, by being baptized, Jesus condemned the self-righteous for their lack of repentance and took a stand with the penitent publicans and sinners awaiting the kingdom of God (Lk 7:29-30). Fourth, Jesus stepped forward for baptism not as an individual in need of forgiveness but as one who represented the people of God. His baptism, therefore, demonstrated solidarity with the people in their need of deliverance, even as he is judged in their place on the cross. Finally, the voice from heaven (Mk 1:11) and the descent of the Spirit (Lk 3:21-22) signify the inauguration of Jesus’ own ministry through his baptism by John.<\/p>\n<p class=\"h2\" id=\"JohnsViewofJesus\">John’s View of Jesus<\/p>\n<p>Throughout his ministry John pointed beyond himself to one “who is far greater than I am—so much greater that I am not even worthy to be his slave” (Mk 1:7, <span>nlt<\/span>). His self-understanding apparently sprang from the application of Isaiah 40:3 to himself, that he was the preparer or forerunner for God’s coming activity through the Messiah (Lk 3:4-6). When asked by curious spectators, John firmly denied that he was the Messiah, and according to the Gospel accounts, subordinated himself to the Coming One (Mk 1:7-8; Jn 1:26-28; 3:28-31). The coming of Jesus to baptism seems to represent the first time John identified these expectations with Jesus himself (Jn 1:35-36). His recognition of Jesus as the Messiah prior to baptism (Mt 3:14) was confirmed by the descent of the Holy Spirit as a dove and the voice from heaven quoting a phrase from an OT messianic psalm (Mk 1:11a, from Ps 2:7), together with a phrase from a Suffering Servant song of Isaiah (Mk 1:11b, from Is 42:1). In the fourth Gospel, John the Baptist goes even further in acknowledging Jesus to be the “Lamb of God” (Jn 1:29), in anticipation of Jesus’ sacrificial role on the cross. And John recognized him as “God’s Chosen One” (v 34, <span>neb<\/span>—another term for the Messiah; Ps 2:7, see Mk 1:11).<\/p>\n<p>In light of John’s strong affirmation, it is at first difficult to understand his questioning of Jesus while imprisoned: “Are you he who is to come, or shall we look for another?” (Mt 11:3, <span>rsv<\/span>). Some have suggested that John was merely asking for the sake of his disciples, or that the question reflected John’s despondency with being imprisoned. It is more likely, however, that the question represents John’s own confusion with the activity expected of the Messiah. John had proclaimed a Coming One who would bring a baptism of fire and judgment upon the wicked (Lk 3:16). It may have been difficult for him to understand Jesus’ different emphases on forgiveness and acceptance of sinners (Mt 9:9-13) and his healing of the sick (Mt 8–9). When John’s disciples brought their master’s question to Jesus, asking whether or not he was the Messiah, Jesus responded by quoting Isaiah 35:5-6 (see also Is 61:1). This text proclaims the activities of healing and proclaiming salvation to the poor to be fulfillments of the Messiah’s role, even though they may not have been what John or countless other Jews expected.<\/p>\n<p class=\"h2\" id=\"JesusViewofJohn\">Jesus’ View of John<\/p>\n<p>That Jesus highly regarded John the Baptist is indicated by his baptism by John. It is also explicitly stated on several occasions. Jesus called him the greatest man to have ever lived (Lk 7:28). (Of course, he was not as great as Jesus, the God-man.) Jesus also said that John was a burning and shining lamp (Jn 5:33-35) and that he practiced a baptism divinely ordained (Lk 20:1-8).<\/p>\n<p>John’s uniqueness, however, lies in the fact that he stood at the turning of the ages. He was the last of the old era, the period of the law and the prophets (Lk 16:16), which was to precede the coming of the messianic age (the kingdom of God). John was the last of the prophets, the greatest of them, the Elijah figure who would prepare the way for the judgment of God (Mt 11:13-15; Lk 1:17). Because John belonged to the era of the law and the prophets, however, he was not as great as the “least” already in the kingdom of God (Mt 11:11)—that is, those who belonged to the era of the kingdom’s appearance in Jesus.<\/p>\n<p class=\"h2\" id=\"ArrestImprisonmentandMartyrdom\">Arrest, Imprisonment, and Martyrdom<\/p>\n<p>To understand why John was arrested and beheaded by Herod Antipas, one has to grasp the messianic excitement caused by John’s appearance and message (Lk 3:15-18). Herod and other secular rulers were obviously suspicious of anyone who might stir up the crowds with predictions of a coming messianic ruler. Other messianic movements had arisen before John, which resulted in outbreaks of violence against the Roman-Herodian rulership. Moreover, Herod Antipas was under heavy criticism for his marriage with Herodias, the ex-wife of his brother Philip. His first marriage, with the daughter of Aretus II, constituted a political alliance between the Herodian family and the Nabatean kingdom of Perea. His new relationship with Herodias was perceived as a breach of the political alliance and led to friction between the two families. John’s denunciation of Herod’s new marriage (Mt 14:3-12) could thus have been interpreted by Herod as a subversive rousing of sentiment against his authority. The Jewish historian Josephus states that Herod did, in fact, arrest John because he feared John’s influence over the crowds. According to Josephus, John was imprisoned at the fortress Machaerus on the eastern side of the Dead Sea. That he was not killed immediately was due to Herod’s personal fear of the righteous John (Mk 6:2) and of the people’s reaction (Mt 14:5). On a point about which Josephus is silent, the Gospels record that it was Herodias’s feelings against John (Mk 6:17) and her plot, through the dancing of her daughter, which brought about the beheading of John (vv 21-29). John was beheaded at Herodias’s request in approximately <span>AD<\/span> 29 or 30.<\/p>\n<p class=\"h2\" id=\"TheDisciplesofJohn\">The Disciples of John<\/p>\n<p>While it is clear that a band of disciples formed around John in his lifetime (Jn 1:35), to suggest that he intended to begin a continuing movement is contradicted by his message on the imminent Day of Judgment. Apparently, John’s disciples consisted of a small group of those who had been baptized by him and were awaiting the coming Messiah. Some transferred their loyalty to Jesus after John had identified Jesus as the Coming One (Jn 1:37). Others, however, apparently stayed on with their teacher, communicating with the imprisoned John concerning the activities of Jesus (Lk 7:18-23) and, after his death, taking the body for burial (Mk 6:29).<\/p>\n<p>We know little about the activities and practices of the band of disciples clustered around John. We do know, however, that fasting was one practice specifically associated with the group, and one that marked them as similar to the Pharisees (Mt 9:14). In this practice they no doubt followed the example of John himself (Lk 7:33). Prayer and fasting were often linked in late Judaism. The disciples of John were also known for the prayers taught by their master (11:1). Seeing this practice, the disciples of Jesus asked the Lord to teach them to pray, to which Jesus responded with the Lord’s Prayer (vv 2-4).<\/p>\n<p>After his death it is likely that other disciples of John joined the followers of Jesus (see Lk 7:29-30). Not all did so, however, as disciples of John were encountered by Paul and other Christians approximately 25 years later in Ephesus (Acts 18:24–29:7). Upon hearing witness to Jesus, these followers of John proclaimed Jesus as Messiah. When Paul baptized them in the name of Jesus they received the Holy Spirit (19:4-7). Even so, it is apparent from later documents that various groups continued to honor John, even considering him the Messiah, centuries after the NT period.<\/p>","content_en":"<h3>JOHN THE BAPTIST<\/h3>\n<p>Forerunner of the Messiah who prepared the people for Jesus’ coming, proclaimed the need for forgiveness of sins, and offered a baptism symbolizing repentance. His ministry included the baptism of Jesus in the Jordan River, where he testified to Jesus being the Expected One from God. John was arrested and beheaded by Herod Antipas in approximately <span>AD<\/span> 29, while Jesus was still ministering.<\/p>\n<p>Preview<\/p>\n<p>• Birth, Infancy, and Boyhood<\/p>\n<p>• Appearance and Identity<\/p>\n<p>• John’s Proclamation<\/p>\n<p>• John’s Baptism<\/p>\n<p>• John’s View of Jesus<\/p>\n<p>• Jesus’ View of John<\/p>\n<p>• Arrest, Imprisonment, and Martyrdom<\/p>\n<p>• The Disciples of John<\/p>\n<p class=\"h2\" id=\"BirthInfancyandBoyhood\">Birth, Infancy, and Boyhood<\/p>\n<p>Luke’s Gospel is our only source of information concerning the birth and boyhood of John. The Gospel writer states that John was born in the hill country of Judah (Lk 1:39) of priestly descent, being the son of Zechariah, a priest of the order of Abijah, and Elizabeth, a descendant of Aaron (v 5). Both parents were righteous in the sight of God, following all the commandments closely (v 6). Like the birth of Jesus, only to a much lesser degree, the birth of John the Baptist is described in Luke as extraordinary. The angel Gabriel announced the coming birth to Zechariah in the temple; to the older, barren Elizabeth it came as an answer to prayer (vv 8-13). John’s name is announced to Zechariah by the angel, even as his purpose as forerunner is revealed before birth (vv 13-17). Such a consecration from birth is reminiscent of the call of the OT prophet Jeremiah (cf. Jer 1:5).<\/p>\n<p>There existed some familial relationship between the families of John and Jesus. Elizabeth is described as a relative of Mary (Lk 1:36), which may connote cousin or aunt, or may only mean being from the same tribe.<\/p>\n<p>John’s childhood, as that of Jesus, is left quite vague in the Gospel account. All that is said is that “John grew up and became strong in spirit. Then he lived out in the wilderness until he began his public ministry to Israel” (Lk 1:80, <span>nlt<\/span>). Some scholars have suggested that John might have been adopted as a boy by the Essenes (as was their practice) at Qumran and reared in their wilderness community, adjacent to the Dead Sea and near the Jordan River. There are some similarities between the activities of the Qumran sect, known through the Dead Sea Scrolls, and the later ministry of John the Baptist. Both practiced a type of asceticism and removed themselves from the life of Jerusalem. Both practiced baptism and associated this rite with initiation and repentance. Finally, John and the Qumran group were both eschatologically minded, awaiting God’s final end-time activity in history. Nevertheless, many significant differences exist between John and the Qumran sect.<\/p>\n<p class=\"h2\" id=\"AppearanceandIdentity\">Appearance and Identity<\/p>\n<p>Mark’s Gospel begins with an account of John the Baptist’s appearance: “John the Baptist . . . lived in the wilderness and was preaching that people should be baptized to show that they had turned from their sins and turned to God to be forgiven” (Mk 1:4, <span>nlt<\/span>). A rich OT background lies behind John’s association with the wilderness, in this case the wilderness of Judea. It was in the wilderness that God revealed himself to Moses (Ex 3), gave the law, and entered into the covenant with Israel (ch 19). It was also the site of refuge for David (1 Sm 23–26; Ps 63) and Elijah (1 Kgs 19), and in this light became the anticipated site of God’s future deliverance (Is 40:3-5; Ez 47:1-12; Hos 2:14-15).<\/p>\n<p>The unusual dress of John the Baptist—“clothing made of camel’s hair, with a leather belt around his waist” (Mk 1:6, <span>niv<\/span>)—may have suggested to his audience an association with Elijah in particular (2 Kgs 1:8) or with the prophets in general (Zec 13:4). His diet, “locusts and wild honey” (Mk 1:6), was Levitically clean, reflecting one who lived off the desert (such food was also eaten at Qumran) and formed part of the broader asceticism practiced by John and his disciples (Mt 9:14; 11:18).<\/p>\n<p>Who did John understand himself to be? In answer to questions by the multitude whether he was the Messiah, Elijah, or the expected prophet (Jn 1:20-23), John only identified himself as “a voice crying in the wilderness, ‘Prepare the way of the Lord’ ” (Is 40:3). The background for the question lies at the end of the OT period. Prophecy, on the one hand, was considered to have ceased (Zec 13:2-6); yet, on the other hand, it was expected to appear again before the coming of the messianic kingdom (see Jl 2:28-29; Mal 3:1-4). Some anticipated this final prophet to be one who was like Moses (Dt 18:15), others a returning Elijah as foretold in Malachi 4:5-6. While John personally refrained from identifying himself with these specific expectations (Jn 1:20-23), it is clear that his dress, lifestyle, and message caused the people to identify him with this end-time prophet (Mt 14:5; Mk 11:32). Jesus also saw John as this final “Elijah-like” prophet (Mt 11:7-15), who from Malachi’s prophecy was to be a forerunner to the coming of the Lord (Mal 3:1-4; 4:5-6).<\/p>\n<p class=\"h2\" id=\"JohnsProclamation\">John’s Proclamation<\/p>\n<p>John’s proclamation involved three elements: a warning of imminent judgment at the hands of the Coming One, a call for repentance in light of the coming kingdom of heaven, and a demand to express this repentance in concrete ethical terms. Many Jews looked forward confidently to the messianic judgment as a time of blessing for themselves and destruction for the gentile oppressors. John, however, warned that Jewish ancestry was false security in the coming judgment (Lk 3:8); true repentance was the only means of escaping destruction (Mt 3:2). John anticipated this judgment at the hands of the Coming One, who would baptize the nation with “the Holy Spirit and with fire” (Lk 3:16). Fire represented the OT means of destruction in the end time (Mal 4:1) as well as purification (Mal 3:1-4), while the outpouring of the Holy Spirit in the end time connoted blessing (Is 32:15; Ez 39:29; Jl 2:28) and purification (Is 4:2-4). The judgment anticipated by John was therefore twofold: destruction for the unrepentant, and blessing for the penitent and righteous (Mt 3:12).<\/p>\n<p>In light of this imminent event John called for repentance on the part of his listeners (Mt 3:2), a true “turning back” or “turning toward” God in obedience that would bring forgiveness of sin. Such a turnabout in an individual’s relation with God should be lived out in one’s everyday dealings: fairness on the part of tax collectors (Lk 3:12-13) and soldiers (v 14), and the general requirement of compassion for the poor (vv 10-11).<\/p>\n<p class=\"h2\" id=\"JohnsBaptism\">John’s Baptism<\/p>\n<p>The Gospels record that John baptized those repentant of their sins at several locations: the Jordan River (Mk 1:5), Bethany beyond the Jordan (Jn 1:28), and Aenon near Salim (Jn 3:23). This practice was an integral part of John’s call for repentance, given in light of the approaching judgment and the appearance of the Coming One. The baptism of the penitent symbolized desire for forgiveness of sin, a renunciation of past life, and a desire to be included in the coming messianic kingdom.<\/p>\n<p>What was the background for John’s practice of baptism? From the OT we know of ceremonial lustrations or washings that guaranteed ritual purity (Lv 14–15; Nm 19). Unlike John’s baptism, these washings were repetitive in nature and referred predominantly to ritual rather than moral cleansing. The prophets, however, urged a moral purification associated with the washing of water (Is 1:16-18; Jer 4:14). More significantly, the prophets anticipated a cleansing by God in the end times preceding the Day of Judgment (Ez 36:25; Zec 13:1; cf. Is 44:3), an eschatological element that John may have assumed was being fulfilled in his water baptism.<\/p>\n<p>Another precedent for John’s practice may have been proselyte baptism, a rite (along with circumcision and the offering of sacrifices) that constituted the conversion of a Gentile to Judaism. Common to both proselyte baptism and John’s baptism were the emphasis on an ethical break with the past, a once-for-all character, and the similarity of immersion. Notable differences were that John’s baptism was for Jews, not Gentile converts, and that it had a marked eschatological character as a preparation for the new age. Unless John, in light of the imminence of the messianic age, consciously treated all Jews as “pagan” in need of a baptism of repentance (cf. Mt 3:7-10), it is doubtful that proselyte baptism formed the primary background for John’s baptismal ministry.<\/p>\n<p>If John’s baptism had a clear association with the forgiveness of sin, the question naturally arises as to why Jesus, the Son of God, sought baptism from John. John himself asks this very question of Jesus (Mt 3:14), to which Jesus responds, “It must be done, because we must do everything that is right” (v 15, <span>nlt<\/span>). First, it is clear that Jesus’ baptism represented an act of obedience on his part to God’s will as he saw it. Second, by submitting to the baptism of John, Jesus was clearly validating the ministry and message of John. The imminent coming of the kingdom and its Messiah, and the need for repentance in anticipation of this event that John proclaimed, were affirmed by Jesus through baptism. Third, by being baptized, Jesus condemned the self-righteous for their lack of repentance and took a stand with the penitent publicans and sinners awaiting the kingdom of God (Lk 7:29-30). Fourth, Jesus stepped forward for baptism not as an individual in need of forgiveness but as one who represented the people of God. His baptism, therefore, demonstrated solidarity with the people in their need of deliverance, even as he is judged in their place on the cross. Finally, the voice from heaven (Mk 1:11) and the descent of the Spirit (Lk 3:21-22) signify the inauguration of Jesus’ own ministry through his baptism by John.<\/p>\n<p class=\"h2\" id=\"JohnsViewofJesus\">John’s View of Jesus<\/p>\n<p>Throughout his ministry John pointed beyond himself to one “who is far greater than I am—so much greater that I am not even worthy to be his slave” (Mk 1:7, <span>nlt<\/span>). His self-understanding apparently sprang from the application of Isaiah 40:3 to himself, that he was the preparer or forerunner for God’s coming activity through the Messiah (Lk 3:4-6). When asked by curious spectators, John firmly denied that he was the Messiah, and according to the Gospel accounts, subordinated himself to the Coming One (Mk 1:7-8; Jn 1:26-28; 3:28-31). The coming of Jesus to baptism seems to represent the first time John identified these expectations with Jesus himself (Jn 1:35-36). His recognition of Jesus as the Messiah prior to baptism (Mt 3:14) was confirmed by the descent of the Holy Spirit as a dove and the voice from heaven quoting a phrase from an OT messianic psalm (Mk 1:11a, from Ps 2:7), together with a phrase from a Suffering Servant song of Isaiah (Mk 1:11b, from Is 42:1). In the fourth Gospel, John the Baptist goes even further in acknowledging Jesus to be the “Lamb of God” (Jn 1:29), in anticipation of Jesus’ sacrificial role on the cross. And John recognized him as “God’s Chosen One” (v 34, <span>neb<\/span>—another term for the Messiah; Ps 2:7, see Mk 1:11).<\/p>\n<p>In light of John’s strong affirmation, it is at first difficult to understand his questioning of Jesus while imprisoned: “Are you he who is to come, or shall we look for another?” (Mt 11:3, <span>rsv<\/span>). Some have suggested that John was merely asking for the sake of his disciples, or that the question reflected John’s despondency with being imprisoned. It is more likely, however, that the question represents John’s own confusion with the activity expected of the Messiah. John had proclaimed a Coming One who would bring a baptism of fire and judgment upon the wicked (Lk 3:16). It may have been difficult for him to understand Jesus’ different emphases on forgiveness and acceptance of sinners (Mt 9:9-13) and his healing of the sick (Mt 8–9). When John’s disciples brought their master’s question to Jesus, asking whether or not he was the Messiah, Jesus responded by quoting Isaiah 35:5-6 (see also Is 61:1). This text proclaims the activities of healing and proclaiming salvation to the poor to be fulfillments of the Messiah’s role, even though they may not have been what John or countless other Jews expected.<\/p>\n<p class=\"h2\" id=\"JesusViewofJohn\">Jesus’ View of John<\/p>\n<p>That Jesus highly regarded John the Baptist is indicated by his baptism by John. It is also explicitly stated on several occasions. Jesus called him the greatest man to have ever lived (Lk 7:28). (Of course, he was not as great as Jesus, the God-man.) Jesus also said that John was a burning and shining lamp (Jn 5:33-35) and that he practiced a baptism divinely ordained (Lk 20:1-8).<\/p>\n<p>John’s uniqueness, however, lies in the fact that he stood at the turning of the ages. He was the last of the old era, the period of the law and the prophets (Lk 16:16), which was to precede the coming of the messianic age (the kingdom of God). John was the last of the prophets, the greatest of them, the Elijah figure who would prepare the way for the judgment of God (Mt 11:13-15; Lk 1:17). Because John belonged to the era of the law and the prophets, however, he was not as great as the “least” already in the kingdom of God (Mt 11:11)—that is, those who belonged to the era of the kingdom’s appearance in Jesus.<\/p>\n<p class=\"h2\" id=\"ArrestImprisonmentandMartyrdom\">Arrest, Imprisonment, and Martyrdom<\/p>\n<p>To understand why John was arrested and beheaded by Herod Antipas, one has to grasp the messianic excitement caused by John’s appearance and message (Lk 3:15-18). Herod and other secular rulers were obviously suspicious of anyone who might stir up the crowds with predictions of a coming messianic ruler. Other messianic movements had arisen before John, which resulted in outbreaks of violence against the Roman-Herodian rulership. Moreover, Herod Antipas was under heavy criticism for his marriage with Herodias, the ex-wife of his brother Philip. His first marriage, with the daughter of Aretus II, constituted a political alliance between the Herodian family and the Nabatean kingdom of Perea. His new relationship with Herodias was perceived as a breach of the political alliance and led to friction between the two families. John’s denunciation of Herod’s new marriage (Mt 14:3-12) could thus have been interpreted by Herod as a subversive rousing of sentiment against his authority. The Jewish historian Josephus states that Herod did, in fact, arrest John because he feared John’s influence over the crowds. According to Josephus, John was imprisoned at the fortress Machaerus on the eastern side of the Dead Sea. That he was not killed immediately was due to Herod’s personal fear of the righteous John (Mk 6:2) and of the people’s reaction (Mt 14:5). On a point about which Josephus is silent, the Gospels record that it was Herodias’s feelings against John (Mk 6:17) and her plot, through the dancing of her daughter, which brought about the beheading of John (vv 21-29). John was beheaded at Herodias’s request in approximately <span>AD<\/span> 29 or 30.<\/p>\n<p class=\"h2\" id=\"TheDisciplesofJohn\">The Disciples of John<\/p>\n<p>While it is clear that a band of disciples formed around John in his lifetime (Jn 1:35), to suggest that he intended to begin a continuing movement is contradicted by his message on the imminent Day of Judgment. Apparently, John’s disciples consisted of a small group of those who had been baptized by him and were awaiting the coming Messiah. Some transferred their loyalty to Jesus after John had identified Jesus as the Coming One (Jn 1:37). Others, however, apparently stayed on with their teacher, communicating with the imprisoned John concerning the activities of Jesus (Lk 7:18-23) and, after his death, taking the body for burial (Mk 6:29).<\/p>\n<p>We know little about the activities and practices of the band of disciples clustered around John. We do know, however, that fasting was one practice specifically associated with the group, and one that marked them as similar to the Pharisees (Mt 9:14). In this practice they no doubt followed the example of John himself (Lk 7:33). Prayer and fasting were often linked in late Judaism. The disciples of John were also known for the prayers taught by their master (11:1). Seeing this practice, the disciples of Jesus asked the Lord to teach them to pray, to which Jesus responded with the Lord’s Prayer (vv 2-4).<\/p>\n<p>After his death it is likely that other disciples of John joined the followers of Jesus (see Lk 7:29-30). Not all did so, however, as disciples of John were encountered by Paul and other Christians approximately 25 years later in Ephesus (Acts 18:24–29:7). Upon hearing witness to Jesus, these followers of John proclaimed Jesus as Messiah. When Paul baptized them in the name of Jesus they received the Holy Spirit (19:4-7). Even so, it is apparent from later documents that various groups continued to honor John, even considering him the Messiah, centuries after the NT period.<\/p>","summary_ro":"JOHN THE BAPTIST Forerunner of the Messiah who prepared the people for Jesus’ coming, proclaimed the need for forgiveness of sins, and offered a baptism symbolizing repentance. His ministry included the baptism of Jesus in the Jordan River, where he testified to Jesus being the Expected One from God. John was arrested and beheaded by Herod Antipas in approximately AD 29, while Jesus was still ministering. Preview • Birth, Infancy, and Boyhood • Appearance and Identity • John’s Proclamation • ...","summary_en":"JOHN THE BAPTIST Forerunner of the Messiah who prepared the people for Jesus’ coming, proclaimed the need for forgiveness of sins, and offered a baptism symbolizing repentance. His ministry included the baptism of Jesus in the Jordan River, where he testified to Jesus being the Expected One from God. John was arrested and beheaded by Herod Antipas in approximately AD 29, while Jesus was still ministering. Preview • Birth, Infancy, and Boyhood • Appearance and Identity • John’s Proclamation • ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25970,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Miracle","title_en":"Miracle","content_ro":"<h3>MIRACLE<\/h3>\n<p>A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scripture the element of faith is crucial; a natural approach cannot prove or disprove the presence of “miracle.” The timing and content of the process can be miraculous, even though the event may seem natural. The revelatory significance is also important. In every case God performed the miracle not merely as a “wonder” to inspire awe but as a “sign” to draw people to himself.<\/p>\n<p class=\"h2\" id=\"TheVocabularyofMiracles\">The Vocabulary of Miracles<\/p>\n<p>In the OT the two main terms are “sign” and “wonder,” which often occur together (e.g., nine times in Dt alone, 4:34; 13:1; etc.). More than one Hebrew term is used for “wonder”—one referring to it as an act of supernatural power and another as being beyond man’s understanding. On the whole, they are used synonymously for God’s providential acts within history. The “sign” refers to an act that occurs as a token or pledge of God’s control over events and as a revelation of God’s presence with his people.<\/p>\n<p>The NT uses the same basic idiom, “signs and wonders,” with the same general thrust (cf. Mt 24:24; Mk 13:22; Jn 4:48; Acts 2:43). A third term is that for “power” or miracle, and this becomes the predominant term in the synoptic Gospels. It signifies the mighty act itself by which God is revealed in Christ. A fourth term is “work,” which along with “sign” is preferred in the Gospel of John. This term is used in John to show that in Jesus the work of the Father is revealed. While the terms are often synonymous (the first three occur together in Rom 15:19-20; 2 Thes 2:9; Heb 2:4), they designate three different aspects of miracles. “Signs” point to the theological meaning of miracle as a revelation of God; “power,” to the force behind the act; “work,” to the person behind it; and “wonder,” to its awesome effect on the observer.<\/p>\n<p class=\"h2\" id=\"MiraclesintheOldTestament\">Miracles in the Old Testament<\/p>\n<p>To the Hebrew, a miracle was nothing more nor less than an act of God. Therefore, nature herself was a miracle (Jb 5:9-10; Pss 89:6; 106:2), and an act of kindness or victory over one’s enemies is so described (Gn 24:12-27; 1 Sm 14:23). The natural order is totally under Yahweh’s control, so a miracle was observable not because of its supernatural nature but because of its character as part of the divine revelation. This connection with salvation history is crucial, for Israel at all times tried to guard against a desire for the spectacular. Deuteronomy 13:1-4 warns against accepting a wonder as authenticating a prophet; rather, the authentication must come from the fact that he worships Yahweh.<\/p>\n<p>Miracles in the OT are restricted to critical periods of redemptive history. Many have discussed the act of Creation as the first miracle, but in actuality it is not presented as such in the Genesis account. A miracle is signified by its revelatory significance and\/or its connection with crucial points in the history of God’s people—the exodus, the conquest of Jordan, the battle against the insidious Baal worship of the prophetic period. Creation is characterized by one major theme: a chronicle of the beginnings. The miracles of Genesis—striking blind the inhabitants of Sodom, the Flood, Babel—all signify the wrath of God upon those who have turned against him. This is the other side of redemptive history, the judgment of God upon those who are not his people.<\/p>\n<p>The miracles of the exodus account have two foci: The plagues represent the absolute power of Yahweh over the gods of Egypt, and the miracles of the wilderness show God’s absolute care and protection of his people. The plagues are particularly interesting because each one is directed at one of the gods of Egypt and reveals Yahweh as the only potentate. The basic theme is found in Exodus 7:5 and is repeated throughout the account (cf. 7:17; 8:6, 18; 9:14-16, 29; 12:12): “When I show the Egyptians my power and force them to let the Israelites go, they will realize that I am the <span>Lord<\/span>” (<span>nlt<\/span>). In this regard they were directed not only at the Egyptians but also to the Israelites, who needed to know that their God would vindicate them against the Egyptians. This is borne out in the major miracle, the crossing of the Red Sea. The plagues themselves show a gradual increase in severity.<\/p>\n<p>The wilderness miracles are intimately connected to the basic theme of the wandering narratives, the trial of Israel in times of desperate need and God’s providential protection of his people when they turn to him. The basic organization of the stories concerns the need itself, which leads to Israel’s complaint; this is followed by Moses’ intercession and then by God’s sovereign intervention. The miracles are interspersed with other stories that tell of God’s punishment when the people’s murmuring tries him too far. The miracle is God’s self-revelation regarding his involvement in the needs of his own; Israel must then respond, and her response determines her blessing or punishment at the hands of Yahweh.<\/p>\n<p>Miracles are conspicuously absent in the period of the united monarchy. This was a time of self-sufficiency, when God worked through the monarchy and did not intervene directly in the life of the nation. The reason is that Israel’s eschatological hopes had been realized and made concrete in the presence of the Holy City and the temple.<\/p>\n<p>It was different during the prophetic period. In the lives of Elijah and Elisha, miracles were predominant. This was a time of apostasy, and under the reign of Ahab and Jezebel the nation turned to paganism and the worship of Baal. The very existence of the Hebraic religion seemed to be threatened, and so the times called for extraordinary measures. Here the wondrous nature of the miracles is more evident than anywhere else in the OT. There are conscious allusions to the exodus miracles, perhaps looking to Elijah as a new Moses reinstituting the true worship of Yahweh. Parallels are seen in the challenge to the priests of Baal (1 Kgs 18; cf. Ex 7); the revelation of God on Mt Horeb with the wind, earthquake, and fire (1 Kgs 19; cf. Ex 19); and the parting of the Jordan (2 Kgs 2:10-14; cf. Ex 14). Many of the miracles were intended to demonstrate the impotence of Baal, such as the drought, the contest on Mt Carmel, and the miraculous sustenance supplied by God. Again, God’s actions within history were part of his self-revelation, the vindication of his messengers, and the punishment of his enemies.<\/p>\n<p>Miracles are infrequent in the writing prophets, perhaps due to the proclamation form of the writings (i.e., they dealt with message rather than deeds). The two major exceptions (apart from the recovery of Hezekiah chronicled in Is 38) are Jonah and Daniel. In Jonah, the miracle is addressed not to the Ninevites but to the Israelites, who are called back to their covenant obligations as the spokesmen for Yahweh. In Daniel the direction is reversed, and the situation is the same as that in Exodus or Kings. The miracles are directed to the Babylonians and Persians and have the same foci as the earlier events of the exodus and Elijah-Elisha chronicles, that is, the supremacy of Yahweh over the foreign gods and the vindication of his messengers. This is the third and final time of crisis and illustrates the major theological use of miracles in the OT.<\/p>\n<p class=\"h2\" id=\"MiraclesintheNewTestament\">Miracles in the New Testament<\/p>\n<p>The presence of the miraculous has a similar purpose in the NT; it occurred at a crisis point in salvation history to authenticate the presence of God in historical acts. It differs, however, in that it is transcended by the presence of the very Son of God, who himself is the greatest miracle of all. God now has not only acted in history; he has entered history and has turned it to himself. The parallels with the exodus events are obvious and show that the miracles of Jesus paved the way for the entrance of the new covenant in the same way that the exodus miracles prepared for the old.<\/p>\n\n<h5>Jesus’ Understanding<\/h5>\n<p>Jesus stressed the connection between his miraculous ministry, especially the casting out of demons (exorcism), and the coming of the kingdom of God. As in the OT, the miracles signify the presence of God, but here it is more direct and also signals the inauguration of his kingdom (Mt 12:28). As such, then, the exorcism miracles mean the binding of Satan and the institution of the reign of God (Mk 3:23-27). At the same time all the miracles signify the dawning of the age of salvation, as expressed in Jesus’ inaugural address at Nazareth (Lk 4:18-21, from Is 61:1-2).<\/p>\n<p>Yet these miracles are not automatic signposts to the act of God; they must be interpreted by faith. Jesus was well aware of the presence of other miracles in his day (Mt 12:27) and so stressed the presence of faith in the healing miracles (Mk 5:32; 10:52). This faith must be directed to the presence of God in the event and in Jesus himself. The necessity of faith also helps to understand Jesus’ refusal to provide his contemporaries with a “sign” (Mk 8:11-12); miracles could never “prove” the presence of God. For a better understanding of the connection between faith and miracles, it is best to note each Evangelist’s individual portrait of the theological use of miracles.<\/p>\n<h5>Miracles in Mark<\/h5>\n<p>Mark, the first of the four Gospels to be written, has often been called the “action Gospel” because of its emphasis on Jesus’ deeds rather than his teaching. This is also true regarding Jesus’ miracles, for Mark contains more proportionately than any of the others. There are five groups or five kinds of miracles in Mark. The first group centers on Jesus’ authority over demons (Mk 1:21-39). The second concerns Jesus’ authority over the law and conflict with his opponents (1:40–3:6). They result in fame but occasion his refusal to allow his true identity as Son of God to be known. The third group (3:7-30) contains exorcisms and the Beelzebub controversy, centering on his power over Satan. The fourth group (4:35–6:43) contains especially powerful miracles (stilling the storm, the Gaderene demoniac, the raising of Jairus’s daughter) and probably centers on the disciples, as Jesus thereby reveals to them the meaning of the kingdom and seeks to overcome their own spiritual dullness. The fifth and final group (6:30–8:26) continues the theme of the disciples’ misunderstanding and prepares the way for the Passion, with the message regarding the bread, blindness, and the judgment of God.<\/p>\n<p>The miracles in Mark center on conflict, first with Jesus’ opponents and then with his own disciples. While the miracles are harbingers of God’s kingdom, their purpose is to force an encounter with Jesus’ true significance. They do not show Jesus as a Hellenistic wonder worker; in fact, they lead only to amazement and then disbelief in those who do not have faith. Jesus’ personhood has been hidden and can only be understood in light of the cross. The miracles are not proofs but powers; God does not authenticate himself through them but shows himself to those with eyes to see.<\/p>\n<h5>Miracles in Matthew<\/h5>\n<p>Matthew’s is the teaching Gospel, where dialogue takes precedence over action. Matthew compresses Mark’s narrative in order to make room for didactic material. Therefore, his stress is on the theological implications of faith rather than on the results they contain. Matthew’s groups of miracles are isometric to teaching passages, in keeping with his general practice of combining narrative portions and organizing them around didactic sections. The first group (chs 8–9) combines miracles from Mark’s first, second, and fourth groups and stresses Jesus’ significance as the servant of Yahweh who exercises sovereign power and forgives sins. The secondary theme teaches discipleship and shows the awakening faith of the disciples and their involvement in Jesus’ ministry. The second group (ch 12) centers on his authority over the law (the man with the withered hand) and over Satan (the Beelzebub controversy). The third group (chs 14–15) parallels Mark’s fifth group but has a different purpose. Rather than arousing conflict, the disciples are seen in positive guise, actively involved in the Master’s work. So the disciples become the means by which Jesus’ ministry is continued. Therefore, the disciples are involved as “learners” (the meaning of “disciple”) in his miraculous ministry.<\/p>\n<h5>Miracles in Luke<\/h5>\n<p>Luke-Acts is remarkable and extremely important because it establishes beyond dispute the early church’s belief that it was in absolute continuity with Jesus and was continuing the work of God in the world. Luke’s major stress is on salvation history, and so one of his major stylistic methods for showing this direct connection is miraculous deeds. Especially enlightening here is Acts 9:32-42, where in two healing miracles Peter duplicated the Lord’s miracles (the paralytic Aeneas, Lk 5:18-26; the raising of Dorcas, Lk 8:49-56).<\/p>\n<p>From this respect also Luke returns to Mark’s interest in the deed more than the teaching. However, Luke goes even further than Mark, for the miracles validate Jesus more directly. The first group follows the inaugural address (4:18-22), which itself presents the miraculous deeds as authenticating signposts to Jesus’ personhood. They center on Jesus’ power and authority (vv 31-41) and validate God’s power in Jesus (5:17; 8:39) as well as faith in Jesus (seen in the “praise” motif, 5:25; 7:16; etc., but especially in Acts 9:35; 13:12; 19:17). The presence of “fear” at the miracles is a human response to having witnessed God’s power (Lk 5:26; 7:16; 8:35-37; 24:5). The call to the disciples occurs in the presence of miracles (5:1-11, at the miraculous catch of fish; vv 27-28, after the healing of the bedridden paralytic).<\/p>\n<p>Therefore, Luke views miracles as having redemptive significance. However, this is not contrary to Mark’s picture. Luke still avoids picturing Jesus as a mere wonder worker; Jesus still refuses to satisfy people’s curiosity for an external sign (Lk 11:29-32; cf. also 9:9), and in the parable of the rich man and Lazarus (16:19-31) he teaches that the unbelieving heart can never be convinced by such events. Nevertheless, they can lead to repentance (10:13-16).<\/p>\n<h5>Miracles in John<\/h5>\n<p>John is the most directly theological of the Evangelists, and miracles are characteristically given a distinctive Johannine coloring. In the Synoptics, miracles are “acts of power” signifying the entrance of God’s reign into this world via Jesus; thereby, Jesus establishes Satan’s defeat and God’s sovereign control of history. John, however, contains no exorcisms, and the miracles are seen as “signs.” At the same time miracles are part of the larger category of “works” (the other term for miracles used in John), by which Jesus shows the Father’s presence in himself (Jn 10:32, 37-39; 14:10) and they give witness to Jesus as the sent one (5:36; 10:25, 38).<\/p>\n<p>John selects only seven “sign miracles” from many others (20:30) and uses them as part of the thematic development in the respective section of each. For instance, changing the water into wine is a messianic act, signifying the outpouring of the kingdom blessing in the ministry of Jesus, the Messiah (ch 2); the multiplication of the loaves builds upon the “bread of life” and points to the messianic banquet as spiritually present in Jesus (ch 6).<\/p>\n<p>The paradoxical nature of miracles in the Synoptics is even greater in John. He gives more stress to the wondrous nature of the events by providing such details as the stupendous amount of water changed into wine (2:6, approximately 120 gallons, or 454.2 liters); the distance over which Jesus’ healing power works (4:46, almost 20 miles, or 32.2 kilometers); the length of time the man of Bethesda had been lame (5:5, 38 years; cf. 9:1, where the man had been born blind); the amount of bread needed to feed the 5,000 (6:7, where Philip said 200 denarii, or days’ wages, would not have bought enough); and the proof of Lazarus’s death (11:39; he had already begun to decay). John has a great interest in the miraculous. Yet at the same time there is even greater stress on the inadequacy of miracles for faith. The miracles as “signs” have saving value and point to the true significance of Jesus but are related to an awakening faith and in themselves are insufficient (2:11; 4:50). They have christological force, looking to Jesus’ sonship and the Father’s authentication of him but are based on the soteriological decision of the individual. As “signs,” they contain the very presence of God in Jesus, the spiritual reality of the “sight” and “life” he brings (9:35-38; 11:24-26). Yet their purpose is to divide the audience and confront it with the necessity of decision. Two camps result—those seeking understanding and those considering only the outward aspects. Some refuse to consider the signs, and thus they reject them (3:18-21; 11:47-50), while others see them shallowly as mere wonders and fail to see in them the true significance of Jesus (2:23-25; 4:45). On the other hand, some view them with the eye of faith and go on to a realization of his personhood (2:11; 5:36-46; 11:42). In John the highest faith of all is that which does not need external stimulation (20:29).<\/p>\n<h5>Miracles in the Rest of the New Testament<\/h5>\n<p>Apart from Acts, several passages in the NT speak of the value of miracles. Paul in 2 Corinthians 12:12 and Romans 15:18-19 considered them as “sign-gifts,” which authenticated the divine authority of the “true apostle.” He listed healing and miracles as specific “gifts of the Spirit” in 1 Corinthians 12:9-10. In Galatians 3:5 he considered them evidence for the presence of the Spirit. The author of the letter to the Hebrews in 2:4 said “God bore witness” to the true message of salvation via miracles. Therefore, in the apostolic age the miracles of God’s servants were seen more directly as authenticating signs of God’s action in his messengers.<\/p>\n<p><em>See also<\/em> Sign; Spiritual Gifts.<\/p>","content_en":"<h3>MIRACLE<\/h3>\n<p>A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scripture the element of faith is crucial; a natural approach cannot prove or disprove the presence of “miracle.” The timing and content of the process can be miraculous, even though the event may seem natural. The revelatory significance is also important. In every case God performed the miracle not merely as a “wonder” to inspire awe but as a “sign” to draw people to himself.<\/p>\n<p class=\"h2\" id=\"TheVocabularyofMiracles\">The Vocabulary of Miracles<\/p>\n<p>In the OT the two main terms are “sign” and “wonder,” which often occur together (e.g., nine times in Dt alone, 4:34; 13:1; etc.). More than one Hebrew term is used for “wonder”—one referring to it as an act of supernatural power and another as being beyond man’s understanding. On the whole, they are used synonymously for God’s providential acts within history. The “sign” refers to an act that occurs as a token or pledge of God’s control over events and as a revelation of God’s presence with his people.<\/p>\n<p>The NT uses the same basic idiom, “signs and wonders,” with the same general thrust (cf. Mt 24:24; Mk 13:22; Jn 4:48; Acts 2:43). A third term is that for “power” or miracle, and this becomes the predominant term in the synoptic Gospels. It signifies the mighty act itself by which God is revealed in Christ. A fourth term is “work,” which along with “sign” is preferred in the Gospel of John. This term is used in John to show that in Jesus the work of the Father is revealed. While the terms are often synonymous (the first three occur together in Rom 15:19-20; 2 Thes 2:9; Heb 2:4), they designate three different aspects of miracles. “Signs” point to the theological meaning of miracle as a revelation of God; “power,” to the force behind the act; “work,” to the person behind it; and “wonder,” to its awesome effect on the observer.<\/p>\n<p class=\"h2\" id=\"MiraclesintheOldTestament\">Miracles in the Old Testament<\/p>\n<p>To the Hebrew, a miracle was nothing more nor less than an act of God. Therefore, nature herself was a miracle (Jb 5:9-10; Pss 89:6; 106:2), and an act of kindness or victory over one’s enemies is so described (Gn 24:12-27; 1 Sm 14:23). The natural order is totally under Yahweh’s control, so a miracle was observable not because of its supernatural nature but because of its character as part of the divine revelation. This connection with salvation history is crucial, for Israel at all times tried to guard against a desire for the spectacular. Deuteronomy 13:1-4 warns against accepting a wonder as authenticating a prophet; rather, the authentication must come from the fact that he worships Yahweh.<\/p>\n<p>Miracles in the OT are restricted to critical periods of redemptive history. Many have discussed the act of Creation as the first miracle, but in actuality it is not presented as such in the Genesis account. A miracle is signified by its revelatory significance and\/or its connection with crucial points in the history of God’s people—the exodus, the conquest of Jordan, the battle against the insidious Baal worship of the prophetic period. Creation is characterized by one major theme: a chronicle of the beginnings. The miracles of Genesis—striking blind the inhabitants of Sodom, the Flood, Babel—all signify the wrath of God upon those who have turned against him. This is the other side of redemptive history, the judgment of God upon those who are not his people.<\/p>\n<p>The miracles of the exodus account have two foci: The plagues represent the absolute power of Yahweh over the gods of Egypt, and the miracles of the wilderness show God’s absolute care and protection of his people. The plagues are particularly interesting because each one is directed at one of the gods of Egypt and reveals Yahweh as the only potentate. The basic theme is found in Exodus 7:5 and is repeated throughout the account (cf. 7:17; 8:6, 18; 9:14-16, 29; 12:12): “When I show the Egyptians my power and force them to let the Israelites go, they will realize that I am the <span>Lord<\/span>” (<span>nlt<\/span>). In this regard they were directed not only at the Egyptians but also to the Israelites, who needed to know that their God would vindicate them against the Egyptians. This is borne out in the major miracle, the crossing of the Red Sea. The plagues themselves show a gradual increase in severity.<\/p>\n<p>The wilderness miracles are intimately connected to the basic theme of the wandering narratives, the trial of Israel in times of desperate need and God’s providential protection of his people when they turn to him. The basic organization of the stories concerns the need itself, which leads to Israel’s complaint; this is followed by Moses’ intercession and then by God’s sovereign intervention. The miracles are interspersed with other stories that tell of God’s punishment when the people’s murmuring tries him too far. The miracle is God’s self-revelation regarding his involvement in the needs of his own; Israel must then respond, and her response determines her blessing or punishment at the hands of Yahweh.<\/p>\n<p>Miracles are conspicuously absent in the period of the united monarchy. This was a time of self-sufficiency, when God worked through the monarchy and did not intervene directly in the life of the nation. The reason is that Israel’s eschatological hopes had been realized and made concrete in the presence of the Holy City and the temple.<\/p>\n<p>It was different during the prophetic period. In the lives of Elijah and Elisha, miracles were predominant. This was a time of apostasy, and under the reign of Ahab and Jezebel the nation turned to paganism and the worship of Baal. The very existence of the Hebraic religion seemed to be threatened, and so the times called for extraordinary measures. Here the wondrous nature of the miracles is more evident than anywhere else in the OT. There are conscious allusions to the exodus miracles, perhaps looking to Elijah as a new Moses reinstituting the true worship of Yahweh. Parallels are seen in the challenge to the priests of Baal (1 Kgs 18; cf. Ex 7); the revelation of God on Mt Horeb with the wind, earthquake, and fire (1 Kgs 19; cf. Ex 19); and the parting of the Jordan (2 Kgs 2:10-14; cf. Ex 14). Many of the miracles were intended to demonstrate the impotence of Baal, such as the drought, the contest on Mt Carmel, and the miraculous sustenance supplied by God. Again, God’s actions within history were part of his self-revelation, the vindication of his messengers, and the punishment of his enemies.<\/p>\n<p>Miracles are infrequent in the writing prophets, perhaps due to the proclamation form of the writings (i.e., they dealt with message rather than deeds). The two major exceptions (apart from the recovery of Hezekiah chronicled in Is 38) are Jonah and Daniel. In Jonah, the miracle is addressed not to the Ninevites but to the Israelites, who are called back to their covenant obligations as the spokesmen for Yahweh. In Daniel the direction is reversed, and the situation is the same as that in Exodus or Kings. The miracles are directed to the Babylonians and Persians and have the same foci as the earlier events of the exodus and Elijah-Elisha chronicles, that is, the supremacy of Yahweh over the foreign gods and the vindication of his messengers. This is the third and final time of crisis and illustrates the major theological use of miracles in the OT.<\/p>\n<p class=\"h2\" id=\"MiraclesintheNewTestament\">Miracles in the New Testament<\/p>\n<p>The presence of the miraculous has a similar purpose in the NT; it occurred at a crisis point in salvation history to authenticate the presence of God in historical acts. It differs, however, in that it is transcended by the presence of the very Son of God, who himself is the greatest miracle of all. God now has not only acted in history; he has entered history and has turned it to himself. The parallels with the exodus events are obvious and show that the miracles of Jesus paved the way for the entrance of the new covenant in the same way that the exodus miracles prepared for the old.<\/p>\n\n<h5>Jesus’ Understanding<\/h5>\n<p>Jesus stressed the connection between his miraculous ministry, especially the casting out of demons (exorcism), and the coming of the kingdom of God. As in the OT, the miracles signify the presence of God, but here it is more direct and also signals the inauguration of his kingdom (Mt 12:28). As such, then, the exorcism miracles mean the binding of Satan and the institution of the reign of God (Mk 3:23-27). At the same time all the miracles signify the dawning of the age of salvation, as expressed in Jesus’ inaugural address at Nazareth (Lk 4:18-21, from Is 61:1-2).<\/p>\n<p>Yet these miracles are not automatic signposts to the act of God; they must be interpreted by faith. Jesus was well aware of the presence of other miracles in his day (Mt 12:27) and so stressed the presence of faith in the healing miracles (Mk 5:32; 10:52). This faith must be directed to the presence of God in the event and in Jesus himself. The necessity of faith also helps to understand Jesus’ refusal to provide his contemporaries with a “sign” (Mk 8:11-12); miracles could never “prove” the presence of God. For a better understanding of the connection between faith and miracles, it is best to note each Evangelist’s individual portrait of the theological use of miracles.<\/p>\n<h5>Miracles in Mark<\/h5>\n<p>Mark, the first of the four Gospels to be written, has often been called the “action Gospel” because of its emphasis on Jesus’ deeds rather than his teaching. This is also true regarding Jesus’ miracles, for Mark contains more proportionately than any of the others. There are five groups or five kinds of miracles in Mark. The first group centers on Jesus’ authority over demons (Mk 1:21-39). The second concerns Jesus’ authority over the law and conflict with his opponents (1:40–3:6). They result in fame but occasion his refusal to allow his true identity as Son of God to be known. The third group (3:7-30) contains exorcisms and the Beelzebub controversy, centering on his power over Satan. The fourth group (4:35–6:43) contains especially powerful miracles (stilling the storm, the Gaderene demoniac, the raising of Jairus’s daughter) and probably centers on the disciples, as Jesus thereby reveals to them the meaning of the kingdom and seeks to overcome their own spiritual dullness. The fifth and final group (6:30–8:26) continues the theme of the disciples’ misunderstanding and prepares the way for the Passion, with the message regarding the bread, blindness, and the judgment of God.<\/p>\n<p>The miracles in Mark center on conflict, first with Jesus’ opponents and then with his own disciples. While the miracles are harbingers of God’s kingdom, their purpose is to force an encounter with Jesus’ true significance. They do not show Jesus as a Hellenistic wonder worker; in fact, they lead only to amazement and then disbelief in those who do not have faith. Jesus’ personhood has been hidden and can only be understood in light of the cross. The miracles are not proofs but powers; God does not authenticate himself through them but shows himself to those with eyes to see.<\/p>\n<h5>Miracles in Matthew<\/h5>\n<p>Matthew’s is the teaching Gospel, where dialogue takes precedence over action. Matthew compresses Mark’s narrative in order to make room for didactic material. Therefore, his stress is on the theological implications of faith rather than on the results they contain. Matthew’s groups of miracles are isometric to teaching passages, in keeping with his general practice of combining narrative portions and organizing them around didactic sections. The first group (chs 8–9) combines miracles from Mark’s first, second, and fourth groups and stresses Jesus’ significance as the servant of Yahweh who exercises sovereign power and forgives sins. The secondary theme teaches discipleship and shows the awakening faith of the disciples and their involvement in Jesus’ ministry. The second group (ch 12) centers on his authority over the law (the man with the withered hand) and over Satan (the Beelzebub controversy). The third group (chs 14–15) parallels Mark’s fifth group but has a different purpose. Rather than arousing conflict, the disciples are seen in positive guise, actively involved in the Master’s work. So the disciples become the means by which Jesus’ ministry is continued. Therefore, the disciples are involved as “learners” (the meaning of “disciple”) in his miraculous ministry.<\/p>\n<h5>Miracles in Luke<\/h5>\n<p>Luke-Acts is remarkable and extremely important because it establishes beyond dispute the early church’s belief that it was in absolute continuity with Jesus and was continuing the work of God in the world. Luke’s major stress is on salvation history, and so one of his major stylistic methods for showing this direct connection is miraculous deeds. Especially enlightening here is Acts 9:32-42, where in two healing miracles Peter duplicated the Lord’s miracles (the paralytic Aeneas, Lk 5:18-26; the raising of Dorcas, Lk 8:49-56).<\/p>\n<p>From this respect also Luke returns to Mark’s interest in the deed more than the teaching. However, Luke goes even further than Mark, for the miracles validate Jesus more directly. The first group follows the inaugural address (4:18-22), which itself presents the miraculous deeds as authenticating signposts to Jesus’ personhood. They center on Jesus’ power and authority (vv 31-41) and validate God’s power in Jesus (5:17; 8:39) as well as faith in Jesus (seen in the “praise” motif, 5:25; 7:16; etc., but especially in Acts 9:35; 13:12; 19:17). The presence of “fear” at the miracles is a human response to having witnessed God’s power (Lk 5:26; 7:16; 8:35-37; 24:5). The call to the disciples occurs in the presence of miracles (5:1-11, at the miraculous catch of fish; vv 27-28, after the healing of the bedridden paralytic).<\/p>\n<p>Therefore, Luke views miracles as having redemptive significance. However, this is not contrary to Mark’s picture. Luke still avoids picturing Jesus as a mere wonder worker; Jesus still refuses to satisfy people’s curiosity for an external sign (Lk 11:29-32; cf. also 9:9), and in the parable of the rich man and Lazarus (16:19-31) he teaches that the unbelieving heart can never be convinced by such events. Nevertheless, they can lead to repentance (10:13-16).<\/p>\n<h5>Miracles in John<\/h5>\n<p>John is the most directly theological of the Evangelists, and miracles are characteristically given a distinctive Johannine coloring. In the Synoptics, miracles are “acts of power” signifying the entrance of God’s reign into this world via Jesus; thereby, Jesus establishes Satan’s defeat and God’s sovereign control of history. John, however, contains no exorcisms, and the miracles are seen as “signs.” At the same time miracles are part of the larger category of “works” (the other term for miracles used in John), by which Jesus shows the Father’s presence in himself (Jn 10:32, 37-39; 14:10) and they give witness to Jesus as the sent one (5:36; 10:25, 38).<\/p>\n<p>John selects only seven “sign miracles” from many others (20:30) and uses them as part of the thematic development in the respective section of each. For instance, changing the water into wine is a messianic act, signifying the outpouring of the kingdom blessing in the ministry of Jesus, the Messiah (ch 2); the multiplication of the loaves builds upon the “bread of life” and points to the messianic banquet as spiritually present in Jesus (ch 6).<\/p>\n<p>The paradoxical nature of miracles in the Synoptics is even greater in John. He gives more stress to the wondrous nature of the events by providing such details as the stupendous amount of water changed into wine (2:6, approximately 120 gallons, or 454.2 liters); the distance over which Jesus’ healing power works (4:46, almost 20 miles, or 32.2 kilometers); the length of time the man of Bethesda had been lame (5:5, 38 years; cf. 9:1, where the man had been born blind); the amount of bread needed to feed the 5,000 (6:7, where Philip said 200 denarii, or days’ wages, would not have bought enough); and the proof of Lazarus’s death (11:39; he had already begun to decay). John has a great interest in the miraculous. Yet at the same time there is even greater stress on the inadequacy of miracles for faith. The miracles as “signs” have saving value and point to the true significance of Jesus but are related to an awakening faith and in themselves are insufficient (2:11; 4:50). They have christological force, looking to Jesus’ sonship and the Father’s authentication of him but are based on the soteriological decision of the individual. As “signs,” they contain the very presence of God in Jesus, the spiritual reality of the “sight” and “life” he brings (9:35-38; 11:24-26). Yet their purpose is to divide the audience and confront it with the necessity of decision. Two camps result—those seeking understanding and those considering only the outward aspects. Some refuse to consider the signs, and thus they reject them (3:18-21; 11:47-50), while others see them shallowly as mere wonders and fail to see in them the true significance of Jesus (2:23-25; 4:45). On the other hand, some view them with the eye of faith and go on to a realization of his personhood (2:11; 5:36-46; 11:42). In John the highest faith of all is that which does not need external stimulation (20:29).<\/p>\n<h5>Miracles in the Rest of the New Testament<\/h5>\n<p>Apart from Acts, several passages in the NT speak of the value of miracles. Paul in 2 Corinthians 12:12 and Romans 15:18-19 considered them as “sign-gifts,” which authenticated the divine authority of the “true apostle.” He listed healing and miracles as specific “gifts of the Spirit” in 1 Corinthians 12:9-10. In Galatians 3:5 he considered them evidence for the presence of the Spirit. The author of the letter to the Hebrews in 2:4 said “God bore witness” to the true message of salvation via miracles. Therefore, in the apostolic age the miracles of God’s servants were seen more directly as authenticating signs of God’s action in his messengers.<\/p>\n<p><em>See also<\/em> Sign; Spiritual Gifts.<\/p>","summary_ro":"MIRACLE A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scri...","summary_en":"MIRACLE A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scri...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32699,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Remnant","title_en":"Remnant","content_ro":"<h3>REMNANT<\/h3>\n<p>Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of God’s purposes. From the Creation account to the end of the OT, the concept is progressively sharpened.<\/p>\n<p class=\"h2\" id=\"TheProblem\">The Problem<\/p>\n<p>The theological problem that the remnant concept addresses is the tension between the grace and promises of God over against his holiness and just judgment of sin. This tension between God’s grace and his judgment presents a distinction between the true and false people of God and between the present and future people of God. The holy, pure, and true people of God will survive his judgment on sin as a faithful remnant and will become the nucleus of a renewed, chosen people. The purposes of God are not frustrated but are effected among that true and renewed people.<\/p>\n<p>The concept is one that cuts in two directions. On the one hand, depending on the imminent expectation of the biblical author, it may emphasize judgment, that God is on the verge of destroying his people because of their sin; the remnant itself may even be threatened because the contemplated judgment is so severe. On the other hand, the fact that a remnant survives emphasizes both the grace of God (his favor shown to those he has kept safe) and the dawning of a new age and a new community, which inherits the promises of God as it springs from that remnant.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>Prior to the Patriarchal Period<\/h5>\n<p>The first passage exhibiting the remnant concept is the account of the fall of man. Though there is no immediate loss of life or numerical reduction, the judgment of God threatens the continued existence of mankind (Gn 3:15-19). Judgment is averted by God’s grace, and Adam and Eve become the nucleus of humanity; the hopes of the future are focused in their offspring (3:16, 20; 4:1). God’s purposes for mankind will be realized through the seed of the woman.<\/p>\n<p>The Flood narrative is more specific. Because of the wickedness of mankind, God determined to blot out all life. However, a righteous man who was blameless before God, together with his family, received God’s favor (Gn 6:8-9; Heb 11:7). Only Noah and those with him in the ark survived the judgment of God (Gn 7:23). The continued existence of mankind focuses in the fruitfulness and increase of his sons (9:1), introducing a new age and a new covenant (vv 8-17). God’s purposes for mankind will be realized in the seed of Noah.<\/p>\n<h5>From the Patriarchal Period to the Monarchy<\/h5>\n<p>Not all passages contributing to the development of the remnant motif involve the threat of universal judgment. The sins of the twin cities of Sodom and Gomorrah were so grievous that God determined to destroy them. For the sake of his servant Abraham (Gn 18:16-19; 19:29) and because of Lot’s righteousness (2 Pt 2:8), God spared Lot and his two daughters. Abraham’s negotiations with God to spare the entire city if 50, and finally even 10, righteous persons could be found there (Gn 18:22-33) emphasize again that the righteous escape judgment. God will not sweep away the righteous with the wicked; even when they hesitated, he was merciful and led them out of the city (19:16, 29).<\/p>\n<p>The story of Joseph is the literary bridge from the children of Jacob, a family in Canaan (Gn 46:26-27), to the thousands of children of Israel at the time of the exodus. The dominant theological motif in the story is the preservation of the patriarch’s family in the face of mortal threat from famine. God sent Joseph into Egypt to save lives and to preserve for his family a remnant (45:6-7). Joseph’s brothers intended harm, but God turned it to good—to the saving of many lives (50:19-20). Once again the purposes of God are not thwarted but will be realized in these survivors from the threat of extinction.<\/p>\n<p>Obedience to the commands of God and trust in his promises are at issue when the spies return from reconnoitering Canaan (Nm 13–14). Representatives from all the tribes had explored the land. In spite of their agreement about its excellence, all but two of the spies reported that the land could not be taken. Because of their grumbling, God announced his intention to destroy them all and to recreate a greater nation from his faithful servant Moses. After Moses interceded on behalf of the people, the Lord relented. Instead of destruction for all, only Joshua and Caleb would enter the promised inheritance because of their faithful report. The people would remain in the wilderness 40 years until all died except these two. The transgressors would die, but the faithful remnant would receive the promise.<\/p>\n<p>The law, too, stipulates that faithfulness is required to retain possession of the land. Disobedience would bring disease, defeat in war, drought, crop failure, attack by wild animals, death by sword and famine, cannibalism, destruction of cities, and exile into enemy lands (Lv 26:1-39). But for those who were left, those who confessed their sins and repented—the remnant—God would keep his covenant with them, restore them to their land, and realize his purpose through them.<\/p>\n<h5>From the Monarchy to the Exile<\/h5>\n<p>Even in the apostate northern kingdom the Lord kept his faithful remnant. At the end of a three-year drought in punishment for sins in the northern kingdom (1 Kgs 17:1; 18:1) and after the victory over the priests of Baal at Mt Carmel, Elijah went to Mt Sinai, fleeing for his life from Jezebel (ch 19). There he lamented that Israel had given itself totally to false worship and that he alone was left of the faithful. God replied by instructing him to anoint Jehu as king and Elisha as his prophetic successor. Jehu and Elisha would destroy the apostate, while God preserved for himself the 7,000 who had not bowed the knee to Baal. The faithful remnant would be spared destruction.<\/p>\n<p>The preexilic prophets emphasized the smallness of the remnant that would survive the destruction under Assyria and Babylon. Amos warned of great judgment that would threaten even the remnant itself. God would destroy the sinful kingdom, though not totally. Isaiah, too, speaks of the smallness of the remnant. Israel is left like a shelter in a vineyard, a hut in a melon field only narrowly avoiding the fate of Sodom and Gomorrah (Is 1:8-9). It is left like a pole on a hilltop (30:17), like the stump of a felled tree (6:13). When the reaper gathers his harvest, Israel is the gleanings that are left, the few olives that remain in the top of the tree (17:4-6). But from the stump of that felled tree will spring new life (6:11-13). Those who survive in Jerusalem will be holy, and the Lord will bring a new shoot from the stump of Jesse, a righteous servant (the Branch) who will bring the remnant of the people of God from many nations (4:2-3; 11:1-16). After God has purged away the iniquity of the people, Jerusalem would be known as the city of righteousness (1:21-26).<\/p>\n<h5>During the Exile<\/h5>\n<p>From his vantage point among the exiles by the Kebar River (Ez 1:1), Ezekiel was concerned about the future remnant and the promises of restoration. In a vision (ch 9), he saw a scribe pass through the city of Jerusalem placing a mark on the foreheads of all who grieved for the sins committed in the city. Behind the scribe came a group of warriors slaying all who did not have the mark on their foreheads. Fearing the destruction of all the people, Ezekiel called out, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” Immediately thereafter, he saw the glory cloud—the visible presence of God in the midst of his people—rise and depart from the temple (ch 10). Ezekiel prophesied judgment on the leaders of Israel, and Pelatiah (whose name means “escape”) died, prompting Ezekiel to ask again, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” (11:13). The Lord will gather his people and restore them to their land as a pure people free of idolatry. Though their sins were great, there would yet be mercy and restoration for a purified nation. The glory cloud that Ezekiel saw departing from the temple will return to a new temple (ch 43). The people will no longer stray from God (14:11) but will enjoy a new and everlasting covenant (16:60-62). Ezekiel recalled the remnant motif as it applied to the wilderness community after the exodus: many will leave the land of bondage, and the rebellious will die along the way, not entering Israel (20:35-38). God will gather his flock, and they will have “one shepherd, my servant David” (34:20-24). God will remove their hearts of stone, give them hearts of flesh, and put his Spirit in them (36:24-27). Though Israel appears dead and incapable of living again, yet God will speak to these dry bones and bring them to life (37:1-14).<\/p>","content_en":"<h3>REMNANT<\/h3>\n<p>Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of God’s purposes. From the Creation account to the end of the OT, the concept is progressively sharpened.<\/p>\n<p class=\"h2\" id=\"TheProblem\">The Problem<\/p>\n<p>The theological problem that the remnant concept addresses is the tension between the grace and promises of God over against his holiness and just judgment of sin. This tension between God’s grace and his judgment presents a distinction between the true and false people of God and between the present and future people of God. The holy, pure, and true people of God will survive his judgment on sin as a faithful remnant and will become the nucleus of a renewed, chosen people. The purposes of God are not frustrated but are effected among that true and renewed people.<\/p>\n<p>The concept is one that cuts in two directions. On the one hand, depending on the imminent expectation of the biblical author, it may emphasize judgment, that God is on the verge of destroying his people because of their sin; the remnant itself may even be threatened because the contemplated judgment is so severe. On the other hand, the fact that a remnant survives emphasizes both the grace of God (his favor shown to those he has kept safe) and the dawning of a new age and a new community, which inherits the promises of God as it springs from that remnant.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>Prior to the Patriarchal Period<\/h5>\n<p>The first passage exhibiting the remnant concept is the account of the fall of man. Though there is no immediate loss of life or numerical reduction, the judgment of God threatens the continued existence of mankind (Gn 3:15-19). Judgment is averted by God’s grace, and Adam and Eve become the nucleus of humanity; the hopes of the future are focused in their offspring (3:16, 20; 4:1). God’s purposes for mankind will be realized through the seed of the woman.<\/p>\n<p>The Flood narrative is more specific. Because of the wickedness of mankind, God determined to blot out all life. However, a righteous man who was blameless before God, together with his family, received God’s favor (Gn 6:8-9; Heb 11:7). Only Noah and those with him in the ark survived the judgment of God (Gn 7:23). The continued existence of mankind focuses in the fruitfulness and increase of his sons (9:1), introducing a new age and a new covenant (vv 8-17). God’s purposes for mankind will be realized in the seed of Noah.<\/p>\n<h5>From the Patriarchal Period to the Monarchy<\/h5>\n<p>Not all passages contributing to the development of the remnant motif involve the threat of universal judgment. The sins of the twin cities of Sodom and Gomorrah were so grievous that God determined to destroy them. For the sake of his servant Abraham (Gn 18:16-19; 19:29) and because of Lot’s righteousness (2 Pt 2:8), God spared Lot and his two daughters. Abraham’s negotiations with God to spare the entire city if 50, and finally even 10, righteous persons could be found there (Gn 18:22-33) emphasize again that the righteous escape judgment. God will not sweep away the righteous with the wicked; even when they hesitated, he was merciful and led them out of the city (19:16, 29).<\/p>\n<p>The story of Joseph is the literary bridge from the children of Jacob, a family in Canaan (Gn 46:26-27), to the thousands of children of Israel at the time of the exodus. The dominant theological motif in the story is the preservation of the patriarch’s family in the face of mortal threat from famine. God sent Joseph into Egypt to save lives and to preserve for his family a remnant (45:6-7). Joseph’s brothers intended harm, but God turned it to good—to the saving of many lives (50:19-20). Once again the purposes of God are not thwarted but will be realized in these survivors from the threat of extinction.<\/p>\n<p>Obedience to the commands of God and trust in his promises are at issue when the spies return from reconnoitering Canaan (Nm 13–14). Representatives from all the tribes had explored the land. In spite of their agreement about its excellence, all but two of the spies reported that the land could not be taken. Because of their grumbling, God announced his intention to destroy them all and to recreate a greater nation from his faithful servant Moses. After Moses interceded on behalf of the people, the Lord relented. Instead of destruction for all, only Joshua and Caleb would enter the promised inheritance because of their faithful report. The people would remain in the wilderness 40 years until all died except these two. The transgressors would die, but the faithful remnant would receive the promise.<\/p>\n<p>The law, too, stipulates that faithfulness is required to retain possession of the land. Disobedience would bring disease, defeat in war, drought, crop failure, attack by wild animals, death by sword and famine, cannibalism, destruction of cities, and exile into enemy lands (Lv 26:1-39). But for those who were left, those who confessed their sins and repented—the remnant—God would keep his covenant with them, restore them to their land, and realize his purpose through them.<\/p>\n<h5>From the Monarchy to the Exile<\/h5>\n<p>Even in the apostate northern kingdom the Lord kept his faithful remnant. At the end of a three-year drought in punishment for sins in the northern kingdom (1 Kgs 17:1; 18:1) and after the victory over the priests of Baal at Mt Carmel, Elijah went to Mt Sinai, fleeing for his life from Jezebel (ch 19). There he lamented that Israel had given itself totally to false worship and that he alone was left of the faithful. God replied by instructing him to anoint Jehu as king and Elisha as his prophetic successor. Jehu and Elisha would destroy the apostate, while God preserved for himself the 7,000 who had not bowed the knee to Baal. The faithful remnant would be spared destruction.<\/p>\n<p>The preexilic prophets emphasized the smallness of the remnant that would survive the destruction under Assyria and Babylon. Amos warned of great judgment that would threaten even the remnant itself. God would destroy the sinful kingdom, though not totally. Isaiah, too, speaks of the smallness of the remnant. Israel is left like a shelter in a vineyard, a hut in a melon field only narrowly avoiding the fate of Sodom and Gomorrah (Is 1:8-9). It is left like a pole on a hilltop (30:17), like the stump of a felled tree (6:13). When the reaper gathers his harvest, Israel is the gleanings that are left, the few olives that remain in the top of the tree (17:4-6). But from the stump of that felled tree will spring new life (6:11-13). Those who survive in Jerusalem will be holy, and the Lord will bring a new shoot from the stump of Jesse, a righteous servant (the Branch) who will bring the remnant of the people of God from many nations (4:2-3; 11:1-16). After God has purged away the iniquity of the people, Jerusalem would be known as the city of righteousness (1:21-26).<\/p>\n<h5>During the Exile<\/h5>\n<p>From his vantage point among the exiles by the Kebar River (Ez 1:1), Ezekiel was concerned about the future remnant and the promises of restoration. In a vision (ch 9), he saw a scribe pass through the city of Jerusalem placing a mark on the foreheads of all who grieved for the sins committed in the city. Behind the scribe came a group of warriors slaying all who did not have the mark on their foreheads. Fearing the destruction of all the people, Ezekiel called out, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” Immediately thereafter, he saw the glory cloud—the visible presence of God in the midst of his people—rise and depart from the temple (ch 10). Ezekiel prophesied judgment on the leaders of Israel, and Pelatiah (whose name means “escape”) died, prompting Ezekiel to ask again, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” (11:13). The Lord will gather his people and restore them to their land as a pure people free of idolatry. Though their sins were great, there would yet be mercy and restoration for a purified nation. The glory cloud that Ezekiel saw departing from the temple will return to a new temple (ch 43). The people will no longer stray from God (14:11) but will enjoy a new and everlasting covenant (16:60-62). Ezekiel recalled the remnant motif as it applied to the wilderness community after the exodus: many will leave the land of bondage, and the rebellious will die along the way, not entering Israel (20:35-38). God will gather his flock, and they will have “one shepherd, my servant David” (34:20-24). God will remove their hearts of stone, give them hearts of flesh, and put his Spirit in them (36:24-27). Though Israel appears dead and incapable of living again, yet God will speak to these dry bones and bring them to life (37:1-14).<\/p>","summary_ro":"REMNANT Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of ...","summary_en":"REMNANT Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60180,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61715,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prophets in 1 Kings","title_en":"Prophets in 1 Kings","content_ro":"<h3>Prophets in 1 Kings<\/h3>\n<p>God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n<p>Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regarding his sin with Bathsheba (2 Sam 12:1-12), played a crucial role in counteracting Adonijah’s attempt to seize his father David’s throne (1 Kgs 1:5-49). The prophet Ahijah informed Jeroboam that God intended to divide Solomon’s kingdom after his death (11:29-39). Later, God used an unnamed prophet to condemn Jeroboam’s apostate religion and the altar at Bethel (13:1-10) and to demonstrate the consequences of disobeying the Lord’s commission (13:11-32). Ahijah reappeared, announcing the Lord’s judgment against Jeroboam and his heirs (14:1-16). The prophet Jehu announced judgment on King Baasha for continuing in Jeroboam’s sin (16:1-4). Finally, a large portion of 1 Kings is devoted to the prophet Elijah (17:1–19:21; 21:17-28), who was God’s primary spokesman during King Ahab’s reign (though other prophets were also active during this period; see 20:38-43; 22:17-28).<\/p>\n<p>The prophets in 1 Kings received varied reception from the kings of Israel and Judah. The wisdom of listening to God’s prophets is highlighted throughout the narrative, as is the danger of rejecting the prophets and their message. Through his spokesmen, the prophets, God sought to prevent the catastrophes that were forthcoming based on the disobedience of the people. Unfortunately, many of the kings failed to listen to and heed the prophets, thereby bringing about the devastation that had been forewarned.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Kgs 17:13-15<\/p>","content_en":"<h3>Prophets in 1 Kings<\/h3>\n<p>God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n<p>Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regarding his sin with Bathsheba (2 Sam 12:1-12), played a crucial role in counteracting Adonijah’s attempt to seize his father David’s throne (1 Kgs 1:5-49). The prophet Ahijah informed Jeroboam that God intended to divide Solomon’s kingdom after his death (11:29-39). Later, God used an unnamed prophet to condemn Jeroboam’s apostate religion and the altar at Bethel (13:1-10) and to demonstrate the consequences of disobeying the Lord’s commission (13:11-32). Ahijah reappeared, announcing the Lord’s judgment against Jeroboam and his heirs (14:1-16). The prophet Jehu announced judgment on King Baasha for continuing in Jeroboam’s sin (16:1-4). Finally, a large portion of 1 Kings is devoted to the prophet Elijah (17:1–19:21; 21:17-28), who was God’s primary spokesman during King Ahab’s reign (though other prophets were also active during this period; see 20:38-43; 22:17-28).<\/p>\n<p>The prophets in 1 Kings received varied reception from the kings of Israel and Judah. The wisdom of listening to God’s prophets is highlighted throughout the narrative, as is the danger of rejecting the prophets and their message. Through his spokesmen, the prophets, God sought to prevent the catastrophes that were forthcoming based on the disobedience of the people. Unfortunately, many of the kings failed to listen to and heed the prophets, thereby bringing about the devastation that had been forewarned.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Kgs 17:13-15<\/p>","summary_ro":"Prophets in 1 Kings God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22). Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regar...","summary_en":"Prophets in 1 Kings God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22). Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regar...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65698,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Suffering Prophet","title_en":"The Suffering Prophet","content_ro":"<h3>The Suffering Prophet<\/h3>\n<p>Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15.<\/p>\n<p>As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were identifying him as a prophet (Matt 16:13-14). And the disciples on the Emmaus road identified him as “a prophet who did powerful miracles” and “a mighty teacher” (Luke 24:19).<\/p>\n<p>Like other prophets, Jesus suffered for his testimony (cp. 1 Kgs 19:1-18; Jer 11:18-19; 18:18; 20:1-2, 7-18; 26:7-11, 20-23; 38:1-6). While the people linked Jesus’ prophetic office to his miracles and teaching, Jesus connected it especially to his suffering. At Nazareth, he affirmed that “no prophet is accepted in his own hometown” (Luke 4:24), and he later accused Israel’s leaders of murdering their prophets (11:47-51). As he journeyed to Jerusalem, he exclaimed, “It wouldn’t do for a prophet of God to be killed except in Jerusalem!” (13:33).<\/p>\n<p>In the Old Testament, when Israel did not heed God’s prophets, divine judgment followed. Similarly, God’s people would face judgment if they did not listen to Jesus (see Acts 3:22-23).<\/p>\n<p>Just as the revelation that Jesus is the Messiah confirms that he is the Savior for all people, so his role as prophet confirms that his message comes from God, and his words are the authentic word of God, which must be heard and obeyed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 18:15; Matt 5:12; 23:34-37; Luke 4:22-24; 6:23, 26; 7:16; 11:47-52; 13:33-34; 24:17-21; Acts 3:22-23; 7:37, 52<\/p>","content_en":"<h3>The Suffering Prophet<\/h3>\n<p>Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15.<\/p>\n<p>As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were identifying him as a prophet (Matt 16:13-14). And the disciples on the Emmaus road identified him as “a prophet who did powerful miracles” and “a mighty teacher” (Luke 24:19).<\/p>\n<p>Like other prophets, Jesus suffered for his testimony (cp. 1 Kgs 19:1-18; Jer 11:18-19; 18:18; 20:1-2, 7-18; 26:7-11, 20-23; 38:1-6). While the people linked Jesus’ prophetic office to his miracles and teaching, Jesus connected it especially to his suffering. At Nazareth, he affirmed that “no prophet is accepted in his own hometown” (Luke 4:24), and he later accused Israel’s leaders of murdering their prophets (11:47-51). As he journeyed to Jerusalem, he exclaimed, “It wouldn’t do for a prophet of God to be killed except in Jerusalem!” (13:33).<\/p>\n<p>In the Old Testament, when Israel did not heed God’s prophets, divine judgment followed. Similarly, God’s people would face judgment if they did not listen to Jesus (see Acts 3:22-23).<\/p>\n<p>Just as the revelation that Jesus is the Messiah confirms that he is the Savior for all people, so his role as prophet confirms that his message comes from God, and his words are the authentic word of God, which must be heard and obeyed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 18:15; Matt 5:12; 23:34-37; Luke 4:22-24; 6:23, 26; 7:16; 11:47-52; 13:33-34; 24:17-21; Acts 3:22-23; 7:37, 52<\/p>","summary_ro":"The Suffering Prophet Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15. As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were ...","summary_en":"The Suffering Prophet Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15. As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66341,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","content_en":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","summary_ro":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","summary_en":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87806,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89341,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prophets in 1 Kings","title_en":"Prophets in 1 Kings","content_ro":"<h3>Prophets in 1 Kings<\/h3>\n<p>God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n<p>Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regarding his sin with Bathsheba (2 Sam 12:1-12), played a crucial role in counteracting Adonijah’s attempt to seize his father David’s throne (1 Kgs 1:5-49). The prophet Ahijah informed Jeroboam that God intended to divide Solomon’s kingdom after his death (11:29-39). Later, God used an unnamed prophet to condemn Jeroboam’s apostate religion and the altar at Bethel (13:1-10) and to demonstrate the consequences of disobeying the Lord’s commission (13:11-32). Ahijah reappeared, announcing the Lord’s judgment against Jeroboam and his heirs (14:1-16). The prophet Jehu announced judgment on King Baasha for continuing in Jeroboam’s sin (16:1-4). Finally, a large portion of 1 Kings is devoted to the prophet Elijah (17:1–19:21; 21:17-28), who was God’s primary spokesman during King Ahab’s reign (though other prophets were also active during this period; see 20:38-43; 22:17-28).<\/p>\n<p>The prophets in 1 Kings received varied reception from the kings of Israel and Judah. The wisdom of listening to God’s prophets is highlighted throughout the narrative, as is the danger of rejecting the prophets and their message. Through his spokesmen, the prophets, God sought to prevent the catastrophes that were forthcoming based on the disobedience of the people. Unfortunately, many of the kings failed to listen to and heed the prophets, thereby bringing about the devastation that had been forewarned.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Kgs 17:13-15<\/p>","content_en":"<h3>Prophets in 1 Kings<\/h3>\n<p>God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n<p>Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regarding his sin with Bathsheba (2 Sam 12:1-12), played a crucial role in counteracting Adonijah’s attempt to seize his father David’s throne (1 Kgs 1:5-49). The prophet Ahijah informed Jeroboam that God intended to divide Solomon’s kingdom after his death (11:29-39). Later, God used an unnamed prophet to condemn Jeroboam’s apostate religion and the altar at Bethel (13:1-10) and to demonstrate the consequences of disobeying the Lord’s commission (13:11-32). Ahijah reappeared, announcing the Lord’s judgment against Jeroboam and his heirs (14:1-16). The prophet Jehu announced judgment on King Baasha for continuing in Jeroboam’s sin (16:1-4). Finally, a large portion of 1 Kings is devoted to the prophet Elijah (17:1–19:21; 21:17-28), who was God’s primary spokesman during King Ahab’s reign (though other prophets were also active during this period; see 20:38-43; 22:17-28).<\/p>\n<p>The prophets in 1 Kings received varied reception from the kings of Israel and Judah. The wisdom of listening to God’s prophets is highlighted throughout the narrative, as is the danger of rejecting the prophets and their message. Through his spokesmen, the prophets, God sought to prevent the catastrophes that were forthcoming based on the disobedience of the people. Unfortunately, many of the kings failed to listen to and heed the prophets, thereby bringing about the devastation that had been forewarned.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Kgs 17:13-15<\/p>","summary_ro":"Prophets in 1 Kings God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22). Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regar...","summary_en":"Prophets in 1 Kings God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22). Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regar...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93324,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Suffering Prophet","title_en":"The Suffering Prophet","content_ro":"<h3>The Suffering Prophet<\/h3>\n<p>Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15.<\/p>\n<p>As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were identifying him as a prophet (Matt 16:13-14). And the disciples on the Emmaus road identified him as “a prophet who did powerful miracles” and “a mighty teacher” (Luke 24:19).<\/p>\n<p>Like other prophets, Jesus suffered for his testimony (cp. 1 Kgs 19:1-18; Jer 11:18-19; 18:18; 20:1-2, 7-18; 26:7-11, 20-23; 38:1-6). While the people linked Jesus’ prophetic office to his miracles and teaching, Jesus connected it especially to his suffering. At Nazareth, he affirmed that “no prophet is accepted in his own hometown” (Luke 4:24), and he later accused Israel’s leaders of murdering their prophets (11:47-51). As he journeyed to Jerusalem, he exclaimed, “It wouldn’t do for a prophet of God to be killed except in Jerusalem!” (13:33).<\/p>\n<p>In the Old Testament, when Israel did not heed God’s prophets, divine judgment followed. Similarly, God’s people would face judgment if they did not listen to Jesus (see Acts 3:22-23).<\/p>\n<p>Just as the revelation that Jesus is the Messiah confirms that he is the Savior for all people, so his role as prophet confirms that his message comes from God, and his words are the authentic word of God, which must be heard and obeyed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 18:15; Matt 5:12; 23:34-37; Luke 4:22-24; 6:23, 26; 7:16; 11:47-52; 13:33-34; 24:17-21; Acts 3:22-23; 7:37, 52<\/p>","content_en":"<h3>The Suffering Prophet<\/h3>\n<p>Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15.<\/p>\n<p>As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were identifying him as a prophet (Matt 16:13-14). And the disciples on the Emmaus road identified him as “a prophet who did powerful miracles” and “a mighty teacher” (Luke 24:19).<\/p>\n<p>Like other prophets, Jesus suffered for his testimony (cp. 1 Kgs 19:1-18; Jer 11:18-19; 18:18; 20:1-2, 7-18; 26:7-11, 20-23; 38:1-6). While the people linked Jesus’ prophetic office to his miracles and teaching, Jesus connected it especially to his suffering. At Nazareth, he affirmed that “no prophet is accepted in his own hometown” (Luke 4:24), and he later accused Israel’s leaders of murdering their prophets (11:47-51). As he journeyed to Jerusalem, he exclaimed, “It wouldn’t do for a prophet of God to be killed except in Jerusalem!” (13:33).<\/p>\n<p>In the Old Testament, when Israel did not heed God’s prophets, divine judgment followed. Similarly, God’s people would face judgment if they did not listen to Jesus (see Acts 3:22-23).<\/p>\n<p>Just as the revelation that Jesus is the Messiah confirms that he is the Savior for all people, so his role as prophet confirms that his message comes from God, and his words are the authentic word of God, which must be heard and obeyed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 18:15; Matt 5:12; 23:34-37; Luke 4:22-24; 6:23, 26; 7:16; 11:47-52; 13:33-34; 24:17-21; Acts 3:22-23; 7:37, 52<\/p>","summary_ro":"The Suffering Prophet Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15. As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were ...","summary_en":"The Suffering Prophet Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15. As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93967,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","content_en":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","summary_ro":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","summary_en":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115432,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116967,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prophets in 1 Kings","title_en":"Prophets in 1 Kings","content_ro":"<h3>Prophets in 1 Kings<\/h3>\n<p>God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n<p>Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regarding his sin with Bathsheba (2 Sam 12:1-12), played a crucial role in counteracting Adonijah’s attempt to seize his father David’s throne (1 Kgs 1:5-49). The prophet Ahijah informed Jeroboam that God intended to divide Solomon’s kingdom after his death (11:29-39). Later, God used an unnamed prophet to condemn Jeroboam’s apostate religion and the altar at Bethel (13:1-10) and to demonstrate the consequences of disobeying the Lord’s commission (13:11-32). Ahijah reappeared, announcing the Lord’s judgment against Jeroboam and his heirs (14:1-16). The prophet Jehu announced judgment on King Baasha for continuing in Jeroboam’s sin (16:1-4). Finally, a large portion of 1 Kings is devoted to the prophet Elijah (17:1–19:21; 21:17-28), who was God’s primary spokesman during King Ahab’s reign (though other prophets were also active during this period; see 20:38-43; 22:17-28).<\/p>\n<p>The prophets in 1 Kings received varied reception from the kings of Israel and Judah. The wisdom of listening to God’s prophets is highlighted throughout the narrative, as is the danger of rejecting the prophets and their message. Through his spokesmen, the prophets, God sought to prevent the catastrophes that were forthcoming based on the disobedience of the people. Unfortunately, many of the kings failed to listen to and heed the prophets, thereby bringing about the devastation that had been forewarned.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Kgs 17:13-15<\/p>","content_en":"<h3>Prophets in 1 Kings<\/h3>\n<p>God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n<p>Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regarding his sin with Bathsheba (2 Sam 12:1-12), played a crucial role in counteracting Adonijah’s attempt to seize his father David’s throne (1 Kgs 1:5-49). The prophet Ahijah informed Jeroboam that God intended to divide Solomon’s kingdom after his death (11:29-39). Later, God used an unnamed prophet to condemn Jeroboam’s apostate religion and the altar at Bethel (13:1-10) and to demonstrate the consequences of disobeying the Lord’s commission (13:11-32). Ahijah reappeared, announcing the Lord’s judgment against Jeroboam and his heirs (14:1-16). The prophet Jehu announced judgment on King Baasha for continuing in Jeroboam’s sin (16:1-4). Finally, a large portion of 1 Kings is devoted to the prophet Elijah (17:1–19:21; 21:17-28), who was God’s primary spokesman during King Ahab’s reign (though other prophets were also active during this period; see 20:38-43; 22:17-28).<\/p>\n<p>The prophets in 1 Kings received varied reception from the kings of Israel and Judah. The wisdom of listening to God’s prophets is highlighted throughout the narrative, as is the danger of rejecting the prophets and their message. Through his spokesmen, the prophets, God sought to prevent the catastrophes that were forthcoming based on the disobedience of the people. Unfortunately, many of the kings failed to listen to and heed the prophets, thereby bringing about the devastation that had been forewarned.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Kgs 17:13-15<\/p>","summary_ro":"Prophets in 1 Kings God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22). Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regar...","summary_en":"Prophets in 1 Kings God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22). Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regar...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120950,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Suffering Prophet","title_en":"The Suffering Prophet","content_ro":"<h3>The Suffering Prophet<\/h3>\n<p>Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15.<\/p>\n<p>As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were identifying him as a prophet (Matt 16:13-14). And the disciples on the Emmaus road identified him as “a prophet who did powerful miracles” and “a mighty teacher” (Luke 24:19).<\/p>\n<p>Like other prophets, Jesus suffered for his testimony (cp. 1 Kgs 19:1-18; Jer 11:18-19; 18:18; 20:1-2, 7-18; 26:7-11, 20-23; 38:1-6). While the people linked Jesus’ prophetic office to his miracles and teaching, Jesus connected it especially to his suffering. At Nazareth, he affirmed that “no prophet is accepted in his own hometown” (Luke 4:24), and he later accused Israel’s leaders of murdering their prophets (11:47-51). As he journeyed to Jerusalem, he exclaimed, “It wouldn’t do for a prophet of God to be killed except in Jerusalem!” (13:33).<\/p>\n<p>In the Old Testament, when Israel did not heed God’s prophets, divine judgment followed. Similarly, God’s people would face judgment if they did not listen to Jesus (see Acts 3:22-23).<\/p>\n<p>Just as the revelation that Jesus is the Messiah confirms that he is the Savior for all people, so his role as prophet confirms that his message comes from God, and his words are the authentic word of God, which must be heard and obeyed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 18:15; Matt 5:12; 23:34-37; Luke 4:22-24; 6:23, 26; 7:16; 11:47-52; 13:33-34; 24:17-21; Acts 3:22-23; 7:37, 52<\/p>","content_en":"<h3>The Suffering Prophet<\/h3>\n<p>Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15.<\/p>\n<p>As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were identifying him as a prophet (Matt 16:13-14). And the disciples on the Emmaus road identified him as “a prophet who did powerful miracles” and “a mighty teacher” (Luke 24:19).<\/p>\n<p>Like other prophets, Jesus suffered for his testimony (cp. 1 Kgs 19:1-18; Jer 11:18-19; 18:18; 20:1-2, 7-18; 26:7-11, 20-23; 38:1-6). While the people linked Jesus’ prophetic office to his miracles and teaching, Jesus connected it especially to his suffering. At Nazareth, he affirmed that “no prophet is accepted in his own hometown” (Luke 4:24), and he later accused Israel’s leaders of murdering their prophets (11:47-51). As he journeyed to Jerusalem, he exclaimed, “It wouldn’t do for a prophet of God to be killed except in Jerusalem!” (13:33).<\/p>\n<p>In the Old Testament, when Israel did not heed God’s prophets, divine judgment followed. Similarly, God’s people would face judgment if they did not listen to Jesus (see Acts 3:22-23).<\/p>\n<p>Just as the revelation that Jesus is the Messiah confirms that he is the Savior for all people, so his role as prophet confirms that his message comes from God, and his words are the authentic word of God, which must be heard and obeyed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 18:15; Matt 5:12; 23:34-37; Luke 4:22-24; 6:23, 26; 7:16; 11:47-52; 13:33-34; 24:17-21; Acts 3:22-23; 7:37, 52<\/p>","summary_ro":"The Suffering Prophet Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15. As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were ...","summary_en":"The Suffering Prophet Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15. As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121593,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","content_en":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","summary_ro":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","summary_en":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143058,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144593,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prophets in 1 Kings","title_en":"Prophets in 1 Kings","content_ro":"<h3>Prophets in 1 Kings<\/h3>\n<p>God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n<p>Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regarding his sin with Bathsheba (2 Sam 12:1-12), played a crucial role in counteracting Adonijah’s attempt to seize his father David’s throne (1 Kgs 1:5-49). The prophet Ahijah informed Jeroboam that God intended to divide Solomon’s kingdom after his death (11:29-39). Later, God used an unnamed prophet to condemn Jeroboam’s apostate religion and the altar at Bethel (13:1-10) and to demonstrate the consequences of disobeying the Lord’s commission (13:11-32). Ahijah reappeared, announcing the Lord’s judgment against Jeroboam and his heirs (14:1-16). The prophet Jehu announced judgment on King Baasha for continuing in Jeroboam’s sin (16:1-4). Finally, a large portion of 1 Kings is devoted to the prophet Elijah (17:1–19:21; 21:17-28), who was God’s primary spokesman during King Ahab’s reign (though other prophets were also active during this period; see 20:38-43; 22:17-28).<\/p>\n<p>The prophets in 1 Kings received varied reception from the kings of Israel and Judah. The wisdom of listening to God’s prophets is highlighted throughout the narrative, as is the danger of rejecting the prophets and their message. Through his spokesmen, the prophets, God sought to prevent the catastrophes that were forthcoming based on the disobedience of the people. Unfortunately, many of the kings failed to listen to and heed the prophets, thereby bringing about the devastation that had been forewarned.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Kgs 17:13-15<\/p>","content_en":"<h3>Prophets in 1 Kings<\/h3>\n<p>God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n<p>Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regarding his sin with Bathsheba (2 Sam 12:1-12), played a crucial role in counteracting Adonijah’s attempt to seize his father David’s throne (1 Kgs 1:5-49). The prophet Ahijah informed Jeroboam that God intended to divide Solomon’s kingdom after his death (11:29-39). Later, God used an unnamed prophet to condemn Jeroboam’s apostate religion and the altar at Bethel (13:1-10) and to demonstrate the consequences of disobeying the Lord’s commission (13:11-32). Ahijah reappeared, announcing the Lord’s judgment against Jeroboam and his heirs (14:1-16). The prophet Jehu announced judgment on King Baasha for continuing in Jeroboam’s sin (16:1-4). Finally, a large portion of 1 Kings is devoted to the prophet Elijah (17:1–19:21; 21:17-28), who was God’s primary spokesman during King Ahab’s reign (though other prophets were also active during this period; see 20:38-43; 22:17-28).<\/p>\n<p>The prophets in 1 Kings received varied reception from the kings of Israel and Judah. The wisdom of listening to God’s prophets is highlighted throughout the narrative, as is the danger of rejecting the prophets and their message. Through his spokesmen, the prophets, God sought to prevent the catastrophes that were forthcoming based on the disobedience of the people. Unfortunately, many of the kings failed to listen to and heed the prophets, thereby bringing about the devastation that had been forewarned.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Kgs 17:13-15<\/p>","summary_ro":"Prophets in 1 Kings God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22). Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regar...","summary_en":"Prophets in 1 Kings God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22). Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regar...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148576,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Suffering Prophet","title_en":"The Suffering Prophet","content_ro":"<h3>The Suffering Prophet<\/h3>\n<p>Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15.<\/p>\n<p>As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were identifying him as a prophet (Matt 16:13-14). And the disciples on the Emmaus road identified him as “a prophet who did powerful miracles” and “a mighty teacher” (Luke 24:19).<\/p>\n<p>Like other prophets, Jesus suffered for his testimony (cp. 1 Kgs 19:1-18; Jer 11:18-19; 18:18; 20:1-2, 7-18; 26:7-11, 20-23; 38:1-6). While the people linked Jesus’ prophetic office to his miracles and teaching, Jesus connected it especially to his suffering. At Nazareth, he affirmed that “no prophet is accepted in his own hometown” (Luke 4:24), and he later accused Israel’s leaders of murdering their prophets (11:47-51). As he journeyed to Jerusalem, he exclaimed, “It wouldn’t do for a prophet of God to be killed except in Jerusalem!” (13:33).<\/p>\n<p>In the Old Testament, when Israel did not heed God’s prophets, divine judgment followed. Similarly, God’s people would face judgment if they did not listen to Jesus (see Acts 3:22-23).<\/p>\n<p>Just as the revelation that Jesus is the Messiah confirms that he is the Savior for all people, so his role as prophet confirms that his message comes from God, and his words are the authentic word of God, which must be heard and obeyed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 18:15; Matt 5:12; 23:34-37; Luke 4:22-24; 6:23, 26; 7:16; 11:47-52; 13:33-34; 24:17-21; Acts 3:22-23; 7:37, 52<\/p>","content_en":"<h3>The Suffering Prophet<\/h3>\n<p>Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15.<\/p>\n<p>As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were identifying him as a prophet (Matt 16:13-14). And the disciples on the Emmaus road identified him as “a prophet who did powerful miracles” and “a mighty teacher” (Luke 24:19).<\/p>\n<p>Like other prophets, Jesus suffered for his testimony (cp. 1 Kgs 19:1-18; Jer 11:18-19; 18:18; 20:1-2, 7-18; 26:7-11, 20-23; 38:1-6). While the people linked Jesus’ prophetic office to his miracles and teaching, Jesus connected it especially to his suffering. At Nazareth, he affirmed that “no prophet is accepted in his own hometown” (Luke 4:24), and he later accused Israel’s leaders of murdering their prophets (11:47-51). As he journeyed to Jerusalem, he exclaimed, “It wouldn’t do for a prophet of God to be killed except in Jerusalem!” (13:33).<\/p>\n<p>In the Old Testament, when Israel did not heed God’s prophets, divine judgment followed. Similarly, God’s people would face judgment if they did not listen to Jesus (see Acts 3:22-23).<\/p>\n<p>Just as the revelation that Jesus is the Messiah confirms that he is the Savior for all people, so his role as prophet confirms that his message comes from God, and his words are the authentic word of God, which must be heard and obeyed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 18:15; Matt 5:12; 23:34-37; Luke 4:22-24; 6:23, 26; 7:16; 11:47-52; 13:33-34; 24:17-21; Acts 3:22-23; 7:37, 52<\/p>","summary_ro":"The Suffering Prophet Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15. As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were ...","summary_en":"The Suffering Prophet Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15. As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16). The disiples reported to Jesus that people were ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149219,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","content_en":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","summary_ro":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","summary_en":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":10575,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>ELIJAH<\/h3>\n<li>1. Ninth-century <span>BC<\/span> prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 <span>BC<\/span>) and Ahaziah (853–852 <span>BC<\/span>) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2.<\/li>\n<p>Elijah was called by God at a critical period in Israel’s life. Economically and politically the northern kingdom was in its strongest position since its separation from the southern kingdom. Omri (885–874 <span>BC<\/span>) had initiated a policy of trade and friendly relations with the Phoenicians. To show his good faith, Omri gave his son Ahab in marriage to Jezebel, the daughter of Ethbaal, king of Tyre. She brought Baal worship with her to Israel, a false religion whose rapid spread soon threatened the kingdom’s very existence. Elijah was sent to turn the nation and its leaders back to the Lord through his prophetic message and miracles.<\/p>\n<p class=\"h2\" id=\"WarningofDrought\">Warning of Drought<\/p>\n<p>Elijah began his recorded ministry by telling Ahab that the nation would suffer a drought until the prophet himself announced its end (1 Kgs 17:1). He thus repeated Moses’ warning (Lv 26:14-39; Dt 28:15-68) of the consequences of turning away from God.<\/p>\n<p>Elijah then hid himself in a ravine on the east bank of the Jordan River by the brook Cherith (possibly the valley of the Yarmuk River in north Gilead). There he had sufficient water for his needs, and ravens brought him food twice daily. When the brook dried up, Elijah was directed to move to the Phoenician village of Zarephath near Sidon. A widow took care of him from her scanty supplies, and her obedience to Elijah was rewarded by a miraculous supply of meal and oil that was not depleted until the drought ended.<\/p>\n<p>While Elijah was staying with the widow, her son became ill and died. By the power of prayer, the child was restored to life and good health.<\/p>\n<p>In the drought’s third year the Lord told Elijah to inform Ahab that God would soon provide rain for Israel. On his return, Elijah first encountered Ahab’s officer, Obadiah, who was searching for water for the king’s livestock. Elijah sent Obadiah to arrange a meeting with Ahab. At first Obadiah refused. For three years Ahab had searched Israel and the neighboring kingdoms in vain for the prophet, no doubt in order to force him to end the drought. Obadiah was certain that while he went to bring Ahab, Israel’s most wanted “outlaw” would elude them again, thus enraging the king. When Elijah promised him that he would stay until he returned, the officer arranged for Ahab to meet the prophet.<\/p>\n<p>In the subsequent meeting Elijah rejected the king’s allegation that he was the “troubler of Israel” (1 Kgs 18:17-18). He was only obeying God, he insisted, in pointing out Ahab’s idolatry. Ahab had even permitted Jezebel to subsidize a school of Baal and Asherah prophets. Elijah then requested a public gathering on Mt Carmel as a contest between the prophets of Baal and the prophets of the Lord to determine who was the true God.<\/p>\n<p class=\"h2\" id=\"ConfrontationonCarmel\">Confrontation on Carmel<\/p>\n<p>One of the highlights of Elijah’s ministry was the contest on Mt Carmel. Ahab assembled all Israel along with 850 prophets of Baal and Asherah. The famous challenge was issued: “How long are you going to waver between two opinions? If the <span>Lord<\/span> is God, follow him! But if Baal is God, then follow him!” (1 Kgs 18:21, <span>nlt<\/span>). Sacrificial animals were to be placed on two altars, one for Baal and one for the Lord, and the prophets representing each were to ask for fire from their God.<\/p>\n<p>All day long the pagan prophets called in vain on Baal. They danced a whirling, frenzied dance, cutting themselves with knives until their blood gushed. But there was no answer. Finally, Elijah’s turn came. He repaired the demolished altar of the Lord and prepared the sacrifice. For dramatic effect, he built a trench around the altar and poured water over the sacrifice until the trench overflowed. Then he said a brief prayer, and immediately fire fell from heaven and consumed the burnt offering, the wood, the stones, and the dust, and licked up the water that was in the trench (1 Kgs 18:38).<\/p>\n<p>When the people saw it, they fell on their faces in repentance, chanting, “The <span>Lord<\/span> is God! The <span>Lord<\/span> is God!” (1 Kgs 18:39). At Elijah’s command the people seized the prophets of Baal and killed them by the brook Kishon. Then Elijah, at the top of Carmel, began to pray fervently for rain. Dramatically, the sky became black with clouds and rain began to pour, ending the long drought. Ahab rode back in his chariot to Jezreel, 20 miles (32.2 kilometers) to the east. God’s Spirit enabled Elijah to outrun Ahab, and he arrived in Jezreel first.<\/p>\n<p>Jezebel, furious over the massacre of the Baal prophets, sent a message to Elijah: “May the gods also kill me if by this time tomorrow I have failed to take your life like those whom you killed” (1 Kgs 19:2, <span>nlt<\/span>). When Elijah received her message, he panicked and fled to Beersheba.<\/p>\n<p class=\"h2\" id=\"ExperienceatHoreb\">Experience at Horeb<\/p>\n<p>Elijah left his servant in Beersheba, going another day’s journey into the desert alone. There he lay down under a broom tree and, in despair and exhaustion, asked God to take his life. Instead, an angel appeared, nourishing him twice with bread and water. After he had slept, Elijah continued on his way.<\/p>\n\n<p>After 40 days, Elijah arrived at Mt Horeb, where he found shelter in a cave. There the Lord spoke to him, asking what he was doing there. The prophet explained that he was the only prophet of God left in Israel, and now even his life was threatened. In response, the mighty forces of nature—a great wind, an earthquake, and fire—were displayed before Elijah to show him that the omnipotent God could intercede on his behalf with a powerful hand. Finally God encouraged Elijah in a “still, small voice.” The Lord had further tasks for him to accomplish. God also told Elijah that he was not the only faithful person in Israel; 7,000 others remained true to the Lord.<\/p>\n<p>Since Elijah had faithfully delivered God’s message to Ahab, the Lord commissioned him to deliver another message, one of judgment on Israel’s continuing failure to listen to God. The instruments of retribution were to be Hazael, who would become king in Syria (c. 893–796 <span>BC<\/span>), and Jehu, who would become king of Israel (841–814 <span>BC<\/span>). Elijah was instructed to anoint both of them. He was also told to anoint his successor, Elisha, to be his understudy until it was time for Elisha’s full ministry to begin.<\/p>\n<p class=\"h2\" id=\"ConfrontationconcerningNaboth\">Confrontation concerning Naboth<\/p>\n<p>After his return to Israel, one of Elijah’s boldest confrontations with King Ahab was over Naboth’s vineyard. Although Ahab wanted Naboth’s property, he was sensitive to the law regarding ownership of land. Further, Ahab never completely abandoned the faith of his fathers (1 Kgs 21:27-29). Jezebel, however, had no regard for the Mosaic law and conspired to have Naboth put to death on a false charge.<\/p>\n<p>When Ahab then took possession of the vineyard, Elijah branded him as a murderer and a robber. He predicted divine judgment—the fall of Ahab’s dynasty and Jezebel’s horrible death (1 Kgs 21:17-24). Ahab repented, however, and the judgment was postponed.<\/p>\n<p class=\"h2\" id=\"AhaziahsFolly\">Ahaziah’s Folly<\/p>\n<p>The Lord’s judgment on Ahab was finally executed when the king was killed in a battle with Syria in 853 <span>BC<\/span>. The dogs licked up Ahab’s blood, as the prophet had predicted (1 Kgs 21:19). Shortly after Ahaziah had succeeded his father as king, he suffered a crippling fall. While lying ill, he sent messengers to ask Baal-zebub, the god of Ekron, whether he would recover. The Lord sent Elijah to intercept them and give them a message for the king: a rebuke for ignoring the God of Israel and a warning of the king’s impending death.<\/p>\n<p>Ahaziah angrily sent a captain with 50 soldiers to arrest Elijah. They were consumed by fire from heaven at Elijah’s words. A second captain and another 50 soldiers were sent but met the same fate. The third captain who came begged the prophet to spare his and his soldiers’ lives. Elijah went with this captain and delivered God’s message to the king personally. The king would not recover but would die because he had inquired from pagan gods rather than from the true God.<\/p>\n<p class=\"h2\" id=\"WarningtoJehoram\">Warning to Jehoram<\/p>\n<p>Elijah had been called primarily to minister to Israel, but he also delivered God’s word of warning to Jehoram, king of Judah, rebuking him for following Israel in its idolatry and for not walking in the godly ways of his father and grandfather (2 Chr 21:12-15).<\/p>\n<p class=\"h2\" id=\"ElijahsAscentintoHeaven\">Elijah’s Ascent into Heaven<\/p>\n<p>When the end of Elijah’s ministry drew near, Elisha refused to leave him. After a journey that took them to schools of the prophets at Bethel and Jericho, the two crossed the Jordan River miraculously; Elijah struck the waters with his mantle and they parted. Elisha requested a double portion (the firstborn’s share, cf. Dt 21:17) of his master’s spirit, for he desired to be Elijah’s full successor. Elisha knew his request was granted because he saw Elijah pass into the heavens in a whirlwind bearing a chariot and horses of fire. The young prophets who had accompanied Elisha searched in vain for Elijah in the mountains and valleys around the Jordan; God had taken his faithful prophet home. Elijah thus joined Enoch as the only other man in the Bible who did not experience death.<\/p>\n<p class=\"h2\" id=\"ElijahsMessageandMiracles\">Elijah’s Message and Miracles<\/p>\n<p>As the Baal worship of Tyre made inroads into Israel through Jezebel, Elijah was sent to check its spread by emphasizing again that Israel’s God was the only God of the whole earth. He began a vital work that was continued by Jehu, who slaughtered many of the Baal worshipers among Israel’s leaders (2 Kgs 10:18-28). Elijah’s specific mission was to destroy heathen worship in order to spare Israel, thus preparing the way for the prophets who were to follow in his spirit.<\/p>\n<p>Miracles were prominent in Elijah’s ministry, given as a sign to confirm him as God’s spokesman and to turn Israel’s kings back to God. Some scholars have rejected these miracles or tried to explain them away. The OT, however, clearly testifies to their validity, and the NT affirms them.<\/p>\n<p class=\"h2\" id=\"ElijahandtheNewTestament\">Elijah and the New Testament<\/p>\n<p>Malachi named Elijah as the forerunner of the “great and terrible day of the <span>Lord<\/span>” who will “turn the hearts of fathers to their children and the hearts of children to their fathers” (Mal 4:5-6). Jewish writers have often taken up the same theme in their literature: Elijah will “restore the tribes of Jacob” (Ecclus 48:10); he is mentioned in the Qumran <em>Manual of Discipline<\/em> of the Dead Sea Scrolls; he is the central sign of the resurrection of the dead according to the Mishnah, the collection of Jewish oral law; and he is the subject of songs sung at the close of the Sabbath.<\/p>\n<p>In the NT, Malachi’s prophecy was interpreted in the angelic annunciation to Zechariah as pointing to John the Baptist, who was to do the work of another Elijah (Lk 1:17, <span>kjv<\/span> “Elias”) and was confirmed by Jesus himself (Mt 11:14; 17:10-13).<\/p>\n<p>Jesus also alluded to Elijah’s sojourn in the land of Sidon (Lk 4:25-26), and the apostle Paul referred to the prophet’s experience at Mt Horeb (Rom 11:2). The apostle James used Elijah to illustrate what it means to be a righteous man and a man of prayer (Jas 5:17).<\/p>\n<p>Elijah appeared again on the Mt of Transfiguration with Moses as they discussed Jesus’ approaching death (Mt 17:1-13; Lk 9:28-36). Some Bible scholars believe that Elijah will return as one of the two witnesses of the end times (Rv 11:3-12), in fulfillment of Malachi’s prophecy that he is to come before the dreadful judgment day of God.<\/p>\n<li>2. Chief of Benjamin’s tribe (1 Chr 8:27, <span>kjv<\/span> “Eliah”).<\/li>\n<li>3. Priest who married a gentile wife (Ezr 10:21).<\/li>\n<li>4. Layman who also married a foreign wife (Ezr 10:26).<\/li>","content_en":"<h3>ELIJAH<\/h3>\n<li>1. Ninth-century <span>BC<\/span> prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 <span>BC<\/span>) and Ahaziah (853–852 <span>BC<\/span>) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2.<\/li>\n<p>Elijah was called by God at a critical period in Israel’s life. Economically and politically the northern kingdom was in its strongest position since its separation from the southern kingdom. Omri (885–874 <span>BC<\/span>) had initiated a policy of trade and friendly relations with the Phoenicians. To show his good faith, Omri gave his son Ahab in marriage to Jezebel, the daughter of Ethbaal, king of Tyre. She brought Baal worship with her to Israel, a false religion whose rapid spread soon threatened the kingdom’s very existence. Elijah was sent to turn the nation and its leaders back to the Lord through his prophetic message and miracles.<\/p>\n<p class=\"h2\" id=\"WarningofDrought\">Warning of Drought<\/p>\n<p>Elijah began his recorded ministry by telling Ahab that the nation would suffer a drought until the prophet himself announced its end (1 Kgs 17:1). He thus repeated Moses’ warning (Lv 26:14-39; Dt 28:15-68) of the consequences of turning away from God.<\/p>\n<p>Elijah then hid himself in a ravine on the east bank of the Jordan River by the brook Cherith (possibly the valley of the Yarmuk River in north Gilead). There he had sufficient water for his needs, and ravens brought him food twice daily. When the brook dried up, Elijah was directed to move to the Phoenician village of Zarephath near Sidon. A widow took care of him from her scanty supplies, and her obedience to Elijah was rewarded by a miraculous supply of meal and oil that was not depleted until the drought ended.<\/p>\n<p>While Elijah was staying with the widow, her son became ill and died. By the power of prayer, the child was restored to life and good health.<\/p>\n<p>In the drought’s third year the Lord told Elijah to inform Ahab that God would soon provide rain for Israel. On his return, Elijah first encountered Ahab’s officer, Obadiah, who was searching for water for the king’s livestock. Elijah sent Obadiah to arrange a meeting with Ahab. At first Obadiah refused. For three years Ahab had searched Israel and the neighboring kingdoms in vain for the prophet, no doubt in order to force him to end the drought. Obadiah was certain that while he went to bring Ahab, Israel’s most wanted “outlaw” would elude them again, thus enraging the king. When Elijah promised him that he would stay until he returned, the officer arranged for Ahab to meet the prophet.<\/p>\n<p>In the subsequent meeting Elijah rejected the king’s allegation that he was the “troubler of Israel” (1 Kgs 18:17-18). He was only obeying God, he insisted, in pointing out Ahab’s idolatry. Ahab had even permitted Jezebel to subsidize a school of Baal and Asherah prophets. Elijah then requested a public gathering on Mt Carmel as a contest between the prophets of Baal and the prophets of the Lord to determine who was the true God.<\/p>\n<p class=\"h2\" id=\"ConfrontationonCarmel\">Confrontation on Carmel<\/p>\n<p>One of the highlights of Elijah’s ministry was the contest on Mt Carmel. Ahab assembled all Israel along with 850 prophets of Baal and Asherah. The famous challenge was issued: “How long are you going to waver between two opinions? If the <span>Lord<\/span> is God, follow him! But if Baal is God, then follow him!” (1 Kgs 18:21, <span>nlt<\/span>). Sacrificial animals were to be placed on two altars, one for Baal and one for the Lord, and the prophets representing each were to ask for fire from their God.<\/p>\n<p>All day long the pagan prophets called in vain on Baal. They danced a whirling, frenzied dance, cutting themselves with knives until their blood gushed. But there was no answer. Finally, Elijah’s turn came. He repaired the demolished altar of the Lord and prepared the sacrifice. For dramatic effect, he built a trench around the altar and poured water over the sacrifice until the trench overflowed. Then he said a brief prayer, and immediately fire fell from heaven and consumed the burnt offering, the wood, the stones, and the dust, and licked up the water that was in the trench (1 Kgs 18:38).<\/p>\n<p>When the people saw it, they fell on their faces in repentance, chanting, “The <span>Lord<\/span> is God! The <span>Lord<\/span> is God!” (1 Kgs 18:39). At Elijah’s command the people seized the prophets of Baal and killed them by the brook Kishon. Then Elijah, at the top of Carmel, began to pray fervently for rain. Dramatically, the sky became black with clouds and rain began to pour, ending the long drought. Ahab rode back in his chariot to Jezreel, 20 miles (32.2 kilometers) to the east. God’s Spirit enabled Elijah to outrun Ahab, and he arrived in Jezreel first.<\/p>\n<p>Jezebel, furious over the massacre of the Baal prophets, sent a message to Elijah: “May the gods also kill me if by this time tomorrow I have failed to take your life like those whom you killed” (1 Kgs 19:2, <span>nlt<\/span>). When Elijah received her message, he panicked and fled to Beersheba.<\/p>\n<p class=\"h2\" id=\"ExperienceatHoreb\">Experience at Horeb<\/p>\n<p>Elijah left his servant in Beersheba, going another day’s journey into the desert alone. There he lay down under a broom tree and, in despair and exhaustion, asked God to take his life. Instead, an angel appeared, nourishing him twice with bread and water. After he had slept, Elijah continued on his way.<\/p>\n\n<p>After 40 days, Elijah arrived at Mt Horeb, where he found shelter in a cave. There the Lord spoke to him, asking what he was doing there. The prophet explained that he was the only prophet of God left in Israel, and now even his life was threatened. In response, the mighty forces of nature—a great wind, an earthquake, and fire—were displayed before Elijah to show him that the omnipotent God could intercede on his behalf with a powerful hand. Finally God encouraged Elijah in a “still, small voice.” The Lord had further tasks for him to accomplish. God also told Elijah that he was not the only faithful person in Israel; 7,000 others remained true to the Lord.<\/p>\n<p>Since Elijah had faithfully delivered God’s message to Ahab, the Lord commissioned him to deliver another message, one of judgment on Israel’s continuing failure to listen to God. The instruments of retribution were to be Hazael, who would become king in Syria (c. 893–796 <span>BC<\/span>), and Jehu, who would become king of Israel (841–814 <span>BC<\/span>). Elijah was instructed to anoint both of them. He was also told to anoint his successor, Elisha, to be his understudy until it was time for Elisha’s full ministry to begin.<\/p>\n<p class=\"h2\" id=\"ConfrontationconcerningNaboth\">Confrontation concerning Naboth<\/p>\n<p>After his return to Israel, one of Elijah’s boldest confrontations with King Ahab was over Naboth’s vineyard. Although Ahab wanted Naboth’s property, he was sensitive to the law regarding ownership of land. Further, Ahab never completely abandoned the faith of his fathers (1 Kgs 21:27-29). Jezebel, however, had no regard for the Mosaic law and conspired to have Naboth put to death on a false charge.<\/p>\n<p>When Ahab then took possession of the vineyard, Elijah branded him as a murderer and a robber. He predicted divine judgment—the fall of Ahab’s dynasty and Jezebel’s horrible death (1 Kgs 21:17-24). Ahab repented, however, and the judgment was postponed.<\/p>\n<p class=\"h2\" id=\"AhaziahsFolly\">Ahaziah’s Folly<\/p>\n<p>The Lord’s judgment on Ahab was finally executed when the king was killed in a battle with Syria in 853 <span>BC<\/span>. The dogs licked up Ahab’s blood, as the prophet had predicted (1 Kgs 21:19). Shortly after Ahaziah had succeeded his father as king, he suffered a crippling fall. While lying ill, he sent messengers to ask Baal-zebub, the god of Ekron, whether he would recover. The Lord sent Elijah to intercept them and give them a message for the king: a rebuke for ignoring the God of Israel and a warning of the king’s impending death.<\/p>\n<p>Ahaziah angrily sent a captain with 50 soldiers to arrest Elijah. They were consumed by fire from heaven at Elijah’s words. A second captain and another 50 soldiers were sent but met the same fate. The third captain who came begged the prophet to spare his and his soldiers’ lives. Elijah went with this captain and delivered God’s message to the king personally. The king would not recover but would die because he had inquired from pagan gods rather than from the true God.<\/p>\n<p class=\"h2\" id=\"WarningtoJehoram\">Warning to Jehoram<\/p>\n<p>Elijah had been called primarily to minister to Israel, but he also delivered God’s word of warning to Jehoram, king of Judah, rebuking him for following Israel in its idolatry and for not walking in the godly ways of his father and grandfather (2 Chr 21:12-15).<\/p>\n<p class=\"h2\" id=\"ElijahsAscentintoHeaven\">Elijah’s Ascent into Heaven<\/p>\n<p>When the end of Elijah’s ministry drew near, Elisha refused to leave him. After a journey that took them to schools of the prophets at Bethel and Jericho, the two crossed the Jordan River miraculously; Elijah struck the waters with his mantle and they parted. Elisha requested a double portion (the firstborn’s share, cf. Dt 21:17) of his master’s spirit, for he desired to be Elijah’s full successor. Elisha knew his request was granted because he saw Elijah pass into the heavens in a whirlwind bearing a chariot and horses of fire. The young prophets who had accompanied Elisha searched in vain for Elijah in the mountains and valleys around the Jordan; God had taken his faithful prophet home. Elijah thus joined Enoch as the only other man in the Bible who did not experience death.<\/p>\n<p class=\"h2\" id=\"ElijahsMessageandMiracles\">Elijah’s Message and Miracles<\/p>\n<p>As the Baal worship of Tyre made inroads into Israel through Jezebel, Elijah was sent to check its spread by emphasizing again that Israel’s God was the only God of the whole earth. He began a vital work that was continued by Jehu, who slaughtered many of the Baal worshipers among Israel’s leaders (2 Kgs 10:18-28). Elijah’s specific mission was to destroy heathen worship in order to spare Israel, thus preparing the way for the prophets who were to follow in his spirit.<\/p>\n<p>Miracles were prominent in Elijah’s ministry, given as a sign to confirm him as God’s spokesman and to turn Israel’s kings back to God. Some scholars have rejected these miracles or tried to explain them away. The OT, however, clearly testifies to their validity, and the NT affirms them.<\/p>\n<p class=\"h2\" id=\"ElijahandtheNewTestament\">Elijah and the New Testament<\/p>\n<p>Malachi named Elijah as the forerunner of the “great and terrible day of the <span>Lord<\/span>” who will “turn the hearts of fathers to their children and the hearts of children to their fathers” (Mal 4:5-6). Jewish writers have often taken up the same theme in their literature: Elijah will “restore the tribes of Jacob” (Ecclus 48:10); he is mentioned in the Qumran <em>Manual of Discipline<\/em> of the Dead Sea Scrolls; he is the central sign of the resurrection of the dead according to the Mishnah, the collection of Jewish oral law; and he is the subject of songs sung at the close of the Sabbath.<\/p>\n<p>In the NT, Malachi’s prophecy was interpreted in the angelic annunciation to Zechariah as pointing to John the Baptist, who was to do the work of another Elijah (Lk 1:17, <span>kjv<\/span> “Elias”) and was confirmed by Jesus himself (Mt 11:14; 17:10-13).<\/p>\n<p>Jesus also alluded to Elijah’s sojourn in the land of Sidon (Lk 4:25-26), and the apostle Paul referred to the prophet’s experience at Mt Horeb (Rom 11:2). The apostle James used Elijah to illustrate what it means to be a righteous man and a man of prayer (Jas 5:17).<\/p>\n<p>Elijah appeared again on the Mt of Transfiguration with Moses as they discussed Jesus’ approaching death (Mt 17:1-13; Lk 9:28-36). Some Bible scholars believe that Elijah will return as one of the two witnesses of the end times (Rv 11:3-12), in fulfillment of Malachi’s prophecy that he is to come before the dreadful judgment day of God.<\/p>\n<li>2. Chief of Benjamin’s tribe (1 Chr 8:27, <span>kjv<\/span> “Eliah”).<\/li>\n<li>3. Priest who married a gentile wife (Ezr 10:21).<\/li>\n<li>4. Layman who also married a foreign wife (Ezr 10:26).<\/li>","summary_ro":"ELIJAH 1. Ninth-century BC prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 BC) and Ahaziah (853–852 BC) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2. Elijah was cal...","summary_en":"ELIJAH 1. Ninth-century BC prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 BC) and Ahaziah (853–852 BC) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2. Elijah was cal...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47125,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:2","title_en":"Study Note: 1 Împărați 19:2","content_ro":"<p><strong>19:2<\/strong> Speaking a curse, <em>Jezebel<\/em> reinforced her threat to kill <em>Elijah<\/em> within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).<\/p>","content_en":"<p><strong>19:2<\/strong> Speaking a curse, <em>Jezebel<\/em> reinforced her threat to kill <em>Elijah<\/em> within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).<\/p>","summary_ro":"19:2 Speaking a curse, Jezebel reinforced her threat to kill Elijah within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).","summary_en":"19:2 Speaking a curse, Jezebel reinforced her threat to kill Elijah within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74751,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:2","title_en":"Study Note: 1 Împărați 19:2","content_ro":"<p><strong>19:2<\/strong> Speaking a curse, <em>Jezebel<\/em> reinforced her threat to kill <em>Elijah<\/em> within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).<\/p>","content_en":"<p><strong>19:2<\/strong> Speaking a curse, <em>Jezebel<\/em> reinforced her threat to kill <em>Elijah<\/em> within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).<\/p>","summary_ro":"19:2 Speaking a curse, Jezebel reinforced her threat to kill Elijah within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).","summary_en":"19:2 Speaking a curse, Jezebel reinforced her threat to kill Elijah within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102377,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:2","title_en":"Study Note: 1 Împărați 19:2","content_ro":"<p><strong>19:2<\/strong> Speaking a curse, <em>Jezebel<\/em> reinforced her threat to kill <em>Elijah<\/em> within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).<\/p>","content_en":"<p><strong>19:2<\/strong> Speaking a curse, <em>Jezebel<\/em> reinforced her threat to kill <em>Elijah<\/em> within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).<\/p>","summary_ro":"19:2 Speaking a curse, Jezebel reinforced her threat to kill Elijah within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).","summary_en":"19:2 Speaking a curse, Jezebel reinforced her threat to kill Elijah within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130003,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:2","title_en":"Study Note: 1 Împărați 19:2","content_ro":"<p><strong>19:2<\/strong> Speaking a curse, <em>Jezebel<\/em> reinforced her threat to kill <em>Elijah<\/em> within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).<\/p>","content_en":"<p><strong>19:2<\/strong> Speaking a curse, <em>Jezebel<\/em> reinforced her threat to kill <em>Elijah<\/em> within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).<\/p>","summary_ro":"19:2 Speaking a curse, Jezebel reinforced her threat to kill Elijah within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).","summary_en":"19:2 Speaking a curse, Jezebel reinforced her threat to kill Elijah within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":41554,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69180,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96806,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124432,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47126,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:3","title_en":"Study Note: 1 Împărați 19:3","content_ro":"<p><strong>19:3<\/strong> <em>Elijah was afraid:<\/em> The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of <span class=\"hebrew\" lang=\"he\">wayyira’<\/span> (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (<span class=\"hebrew\" lang=\"he\">wayyare’<\/span>)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • <em>Beersheba<\/em> lay at the southern end of the country. A familiar formula described the limits of the land as “from Dan . . . to Beersheba” (4:25; 2 Sam 24:2).<\/p>","content_en":"<p><strong>19:3<\/strong> <em>Elijah was afraid:<\/em> The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of <span class=\"hebrew\" lang=\"he\">wayyira’<\/span> (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (<span class=\"hebrew\" lang=\"he\">wayyare’<\/span>)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • <em>Beersheba<\/em> lay at the southern end of the country. A familiar formula described the limits of the land as “from Dan . . . to Beersheba” (4:25; 2 Sam 24:2).<\/p>","summary_ro":"19:3 Elijah was afraid: The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of wayyira’ (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (wayyare’)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • Beersheba lay at the southern end of th...","summary_en":"19:3 Elijah was afraid: The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of wayyira’ (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (wayyare’)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • Beersheba lay at the southern end of th...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74752,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:3","title_en":"Study Note: 1 Împărați 19:3","content_ro":"<p><strong>19:3<\/strong> <em>Elijah was afraid:<\/em> The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of <span class=\"hebrew\" lang=\"he\">wayyira’<\/span> (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (<span class=\"hebrew\" lang=\"he\">wayyare’<\/span>)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • <em>Beersheba<\/em> lay at the southern end of the country. A familiar formula described the limits of the land as “from Dan . . . to Beersheba” (4:25; 2 Sam 24:2).<\/p>","content_en":"<p><strong>19:3<\/strong> <em>Elijah was afraid:<\/em> The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of <span class=\"hebrew\" lang=\"he\">wayyira’<\/span> (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (<span class=\"hebrew\" lang=\"he\">wayyare’<\/span>)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • <em>Beersheba<\/em> lay at the southern end of the country. A familiar formula described the limits of the land as “from Dan . . . to Beersheba” (4:25; 2 Sam 24:2).<\/p>","summary_ro":"19:3 Elijah was afraid: The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of wayyira’ (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (wayyare’)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • Beersheba lay at the southern end of th...","summary_en":"19:3 Elijah was afraid: The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of wayyira’ (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (wayyare’)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • Beersheba lay at the southern end of th...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102378,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:3","title_en":"Study Note: 1 Împărați 19:3","content_ro":"<p><strong>19:3<\/strong> <em>Elijah was afraid:<\/em> The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of <span class=\"hebrew\" lang=\"he\">wayyira’<\/span> (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (<span class=\"hebrew\" lang=\"he\">wayyare’<\/span>)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • <em>Beersheba<\/em> lay at the southern end of the country. A familiar formula described the limits of the land as “from Dan . . . to Beersheba” (4:25; 2 Sam 24:2).<\/p>","content_en":"<p><strong>19:3<\/strong> <em>Elijah was afraid:<\/em> The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of <span class=\"hebrew\" lang=\"he\">wayyira’<\/span> (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (<span class=\"hebrew\" lang=\"he\">wayyare’<\/span>)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • <em>Beersheba<\/em> lay at the southern end of the country. A familiar formula described the limits of the land as “from Dan . . . to Beersheba” (4:25; 2 Sam 24:2).<\/p>","summary_ro":"19:3 Elijah was afraid: The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of wayyira’ (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (wayyare’)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • Beersheba lay at the southern end of th...","summary_en":"19:3 Elijah was afraid: The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of wayyira’ (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (wayyare’)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • Beersheba lay at the southern end of th...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130004,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:3","title_en":"Study Note: 1 Împărați 19:3","content_ro":"<p><strong>19:3<\/strong> <em>Elijah was afraid:<\/em> The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of <span class=\"hebrew\" lang=\"he\">wayyira’<\/span> (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (<span class=\"hebrew\" lang=\"he\">wayyare’<\/span>)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • <em>Beersheba<\/em> lay at the southern end of the country. A familiar formula described the limits of the land as “from Dan . . . to Beersheba” (4:25; 2 Sam 24:2).<\/p>","content_en":"<p><strong>19:3<\/strong> <em>Elijah was afraid:<\/em> The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of <span class=\"hebrew\" lang=\"he\">wayyira’<\/span> (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (<span class=\"hebrew\" lang=\"he\">wayyare’<\/span>)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • <em>Beersheba<\/em> lay at the southern end of the country. A familiar formula described the limits of the land as “from Dan . . . to Beersheba” (4:25; 2 Sam 24:2).<\/p>","summary_ro":"19:3 Elijah was afraid: The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of wayyira’ (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (wayyare’)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • Beersheba lay at the southern end of th...","summary_en":"19:3 Elijah was afraid: The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of wayyira’ (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (wayyare’)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat. • Beersheba lay at the southern end of th...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62348,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complaints","title_en":"Complaints","content_ro":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","content_en":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","summary_ro":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","summary_en":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89974,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complaints","title_en":"Complaints","content_ro":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","content_en":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","summary_ro":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","summary_en":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117600,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complaints","title_en":"Complaints","content_ro":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","content_en":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","summary_ro":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","summary_en":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145226,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complaints","title_en":"Complaints","content_ro":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","content_en":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","summary_ro":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","summary_en":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":1633,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Angel","title_en":"Angel","content_ro":"<h3>ANGEL<\/h3>\n<p>Messenger of God or supernatural being, either good or evil, with powers greater than humans possess.<\/p>\n<p>The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jerusalem (Ez 41:18-20). Two angels, Gabriel and the chief, or archangel, Michael, are named in the Bible (Dn 8:16; 9:21; 10:13; Lk 1:19, 26; Jude 1:9; Rv 12:7-9).<\/p>\n\n<p>In the Bible, angels are spiritual beings who serve primarily as messengers. The English word “angel” comes directly from a Greek word for messenger. In Luke 9:52, Jesus sent “messengers” ahead of him. Usually the same word is translated “angel” and is understood to mean a spiritual messenger from God. In the OT also, one Hebrew word can refer either to a human messenger or to a spiritual being. It is not always immediately clear which is meant, especially since angels sometimes appeared in human form. In certain passages, “the angel of God” or a similar phrase may refer to God delivering his own message (see Gn 18:2-15).<\/p>\n<p>Angels appeared to many of God’s people in the Bible to announce good news (Jgs 13:3), warn of danger (Gn 19:15), guard from evil (Dn 3:28; 6:22), guide and protect (Ex 14:19), nourish (Gn 21:14-20; 1 Kgs 19:4-7), or instruct (Acts 7:38; Gal 3:19). When Christ came to earth as the Savior, angels heralded his birth (Lk 2:8-15), guided and warned his parents (Mt 2:13), strengthened him when he was tempted (Mt 4:11) and in his last distress (Lk 22:43-44 in some manuscripts), and observed his resurrection (Mt 28:1-6). Jesus spoke about the guardian angels of little children (Mt 18:10). Philip was guided by an angel (Acts 8:26). Apostles were rescued from prison by an angel (Acts 5:19; 12:7-11). In a frightening situation, the apostle Paul was encouraged by an angel (Acts 27:21-25).<\/p>\n\n<p>The physical appearance of angels in biblical encounters was often unusual enough to distinguish them from ordinary people. The angel who moved the stone from the entrance to Jesus’ tomb had an appearance like lightning and raiment white as snow (Mt 28:3). Many passages about angels are descriptions of dreams or visions. “Jacob’s ladder” with angels ascending and descending (Gn 28:12) is an example. In another dream an angel spoke to Jacob (Gn 31:11). An angel appeared to Cornelius in a vision (Acts 10:1-3). Major passages of this type include Isaiah 6 (the seraphim), much of the book of Ezekiel (the cherubim), and much of Daniel and Zechariah. In the NT, over a third of the references to angels are in the book of Revelation. In most cases there, the angelic beings are glorious or grotesque figures seen in visions and are not to be confused with human persons. The language describing such visions is appropriately mystical, or at least metaphorical and difficult to interpret.<\/p>\n<p>Angelology, or the doctrine of angels, is not a major theme in Christian theology in spite of the many references to angels in the Bible. Angels are included in descriptions of all that God created (Ps 148:2; Col 1:16). There are hints that they witnessed the creation of the world (Jb 38:7). No matter how close to God angels may be, they share with humankind the status of creatures. But as wholly spiritual creatures they are free from many human limitations, such as death (Lk 20:36). They do not marry (Mt 22:30), so they could be regarded as sexless. In all their appearances, angels in human form were taken to be men, never women or children. Their ability to communicate in human language and to affect human life in other ways is basic to their role in the Bible. Their power and awesome appearance (Mt 28:2-4) sometimes tempted people to fear or worship them, but the NT does not condone the worship of angels (Col 2:18; Rv 22:8-9). Though angels are stronger and wiser than human beings, their power and knowledge are also limited by God (Ps 103:20; Mt 24:36; 1 Pt 1:11-12; 2 Pt 2:11). <em>See<\/em> Cherub, Cherubim; Seraph, Seraphim; Demon; Demon-possession; Satan.<\/p>","content_en":"<h3>ANGEL<\/h3>\n<p>Messenger of God or supernatural being, either good or evil, with powers greater than humans possess.<\/p>\n<p>The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jerusalem (Ez 41:18-20). Two angels, Gabriel and the chief, or archangel, Michael, are named in the Bible (Dn 8:16; 9:21; 10:13; Lk 1:19, 26; Jude 1:9; Rv 12:7-9).<\/p>\n\n<p>In the Bible, angels are spiritual beings who serve primarily as messengers. The English word “angel” comes directly from a Greek word for messenger. In Luke 9:52, Jesus sent “messengers” ahead of him. Usually the same word is translated “angel” and is understood to mean a spiritual messenger from God. In the OT also, one Hebrew word can refer either to a human messenger or to a spiritual being. It is not always immediately clear which is meant, especially since angels sometimes appeared in human form. In certain passages, “the angel of God” or a similar phrase may refer to God delivering his own message (see Gn 18:2-15).<\/p>\n<p>Angels appeared to many of God’s people in the Bible to announce good news (Jgs 13:3), warn of danger (Gn 19:15), guard from evil (Dn 3:28; 6:22), guide and protect (Ex 14:19), nourish (Gn 21:14-20; 1 Kgs 19:4-7), or instruct (Acts 7:38; Gal 3:19). When Christ came to earth as the Savior, angels heralded his birth (Lk 2:8-15), guided and warned his parents (Mt 2:13), strengthened him when he was tempted (Mt 4:11) and in his last distress (Lk 22:43-44 in some manuscripts), and observed his resurrection (Mt 28:1-6). Jesus spoke about the guardian angels of little children (Mt 18:10). Philip was guided by an angel (Acts 8:26). Apostles were rescued from prison by an angel (Acts 5:19; 12:7-11). In a frightening situation, the apostle Paul was encouraged by an angel (Acts 27:21-25).<\/p>\n\n<p>The physical appearance of angels in biblical encounters was often unusual enough to distinguish them from ordinary people. The angel who moved the stone from the entrance to Jesus’ tomb had an appearance like lightning and raiment white as snow (Mt 28:3). Many passages about angels are descriptions of dreams or visions. “Jacob’s ladder” with angels ascending and descending (Gn 28:12) is an example. In another dream an angel spoke to Jacob (Gn 31:11). An angel appeared to Cornelius in a vision (Acts 10:1-3). Major passages of this type include Isaiah 6 (the seraphim), much of the book of Ezekiel (the cherubim), and much of Daniel and Zechariah. In the NT, over a third of the references to angels are in the book of Revelation. In most cases there, the angelic beings are glorious or grotesque figures seen in visions and are not to be confused with human persons. The language describing such visions is appropriately mystical, or at least metaphorical and difficult to interpret.<\/p>\n<p>Angelology, or the doctrine of angels, is not a major theme in Christian theology in spite of the many references to angels in the Bible. Angels are included in descriptions of all that God created (Ps 148:2; Col 1:16). There are hints that they witnessed the creation of the world (Jb 38:7). No matter how close to God angels may be, they share with humankind the status of creatures. But as wholly spiritual creatures they are free from many human limitations, such as death (Lk 20:36). They do not marry (Mt 22:30), so they could be regarded as sexless. In all their appearances, angels in human form were taken to be men, never women or children. Their ability to communicate in human language and to affect human life in other ways is basic to their role in the Bible. Their power and awesome appearance (Mt 28:2-4) sometimes tempted people to fear or worship them, but the NT does not condone the worship of angels (Col 2:18; Rv 22:8-9). Though angels are stronger and wiser than human beings, their power and knowledge are also limited by God (Ps 103:20; Mt 24:36; 1 Pt 1:11-12; 2 Pt 2:11). <em>See<\/em> Cherub, Cherubim; Seraph, Seraphim; Demon; Demon-possession; Satan.<\/p>","summary_ro":"ANGEL Messenger of God or supernatural being, either good or evil, with powers greater than humans possess. The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jer...","summary_en":"ANGEL Messenger of God or supernatural being, either good or evil, with powers greater than humans possess. The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jer...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5754,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Broom","title_en":"Broom","content_ro":"<h3>BROOM<\/h3>\n<p>Palestinian shrub or bush that often grows quite large, providing shade (1 Kgs 19:4). KJV translates the Hebrew word as “juniper.” <em>See<\/em> Plants.<\/p>","content_en":"<h3>BROOM<\/h3>\n<p>Palestinian shrub or bush that often grows quite large, providing shade (1 Kgs 19:4). KJV translates the Hebrew word as “juniper.” <em>See<\/em> Plants.<\/p>","summary_ro":"BROOM Palestinian shrub or bush that often grows quite large, providing shade (1 Kgs 19:4). KJV translates the Hebrew word as “juniper.” See Plants.","summary_en":"BROOM Palestinian shrub or bush that often grows quite large, providing shade (1 Kgs 19:4). KJV translates the Hebrew word as “juniper.” See Plants.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8874,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Day’s Journey","title_en":"Day’s Journey","content_ro":"<h3>DAY’S JOURNEY<\/h3>\n<p>Way of estimating distances in Bible times. A day’s journey approximated 20 miles (32.2 kilometers) but depended on such things as mode of travel, the terrain, and the weather. Scripture refers both to a day’s journey (Ex 3:18; Nm 11:31; 1 Kgs 19:4; Lk 2:44) and to a Sabbath day’s journey (Acts 1:12). A Sabbath day’s journey was probably about 3,500 feet (one kilometer). <em>See<\/em> Sabbath Day’s Journey.<\/p>","content_en":"<h3>DAY’S JOURNEY<\/h3>\n<p>Way of estimating distances in Bible times. A day’s journey approximated 20 miles (32.2 kilometers) but depended on such things as mode of travel, the terrain, and the weather. Scripture refers both to a day’s journey (Ex 3:18; Nm 11:31; 1 Kgs 19:4; Lk 2:44) and to a Sabbath day’s journey (Acts 1:12). A Sabbath day’s journey was probably about 3,500 feet (one kilometer). <em>See<\/em> Sabbath Day’s Journey.<\/p>","summary_ro":"DAY’S JOURNEY Way of estimating distances in Bible times. A day’s journey approximated 20 miles (32.2 kilometers) but depended on such things as mode of travel, the terrain, and the weather. Scripture refers both to a day’s journey (Ex 3:18; Nm 11:31; 1 Kgs 19:4; Lk 2:44) and to a Sabbath day’s journey (Acts 1:12). A Sabbath day’s journey was probably about 3,500 feet (one kilometer). See Sabbath Day’s Journey.","summary_en":"DAY’S JOURNEY Way of estimating distances in Bible times. A day’s journey approximated 20 miles (32.2 kilometers) but depended on such things as mode of travel, the terrain, and the weather. Scripture refers both to a day’s journey (Ex 3:18; Nm 11:31; 1 Kgs 19:4; Lk 2:44) and to a Sabbath day’s journey (Acts 1:12). A Sabbath day’s journey was probably about 3,500 feet (one kilometer). See Sabbath Day’s Journey.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9412,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Desert","title_en":"Desert","content_ro":"<h3>DESERT<\/h3>\n\n<p>Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated area where wild beasts roam (Dt 32:10; Jb 24:5). The wilderness is also sometimes a place of pasturage (Ex 3:1; Ps 65:12; Jer 23:10; Jl 2:22).<\/p>\n<p>The Bible often refers to wilderness regions (e.g., Gn 16:7; 21:20; 1 Sm 17:28; Mt 3:1; Mk 1:13; Lk 15:4). “Wilderness” is usually a place with no settled population (Nm 14:33; Dt 32:10; Jb 38:26; Prv 21:19; Jer 9:2) but is the dwelling place of wildlife: the vulture (Ps 102:6), wild asses (Jb 24:5), jackals (Mal 1:3), and ostriches (Lam 4:3). The term is also used figuratively (Hos 2:3; Jer 2:31).<\/p>\n<p>Another Hebrew term for desert, from a root meaning “to be arid,” refers to an infertile, desolate, bare steppe (Jb 24:5; Is 33:9; Jer 51:43). The plural form of that word describes topographical features of the desert plains of Moab (Nm 22:1; 26:3, 63; Dt 34:1) and of Jericho (Jos 4:13; 5:10; 2 Kgs 25:5). With the definite article, that word (the Arabah) is the plain of the Jordan Valley and of the environs of the Dead Sea. The geography of that region contains sharp contrasts; the Jordan Valley, dense with a junglelike forest sheltering wild beasts (including lions in biblical times), gives way to the steppe lands of the Dead Sea area, which have always been desert.<\/p>\n<p>Two other Hebrew terms, meaning “waste” and “ruin,” refer to districts or settlements once inhabited but later devastated (Is 1:7; 5:9; 6:11; Jer 42:18; Ez 35:7). They are also used more generally for any desolate or waste place (Lv 26:31, 33; Jb 3:14; Pss 9:6; 109:10; Is 5:17; 44:26; 51:3; 52:9; Jer 7:34; Ez 5:14). One of them is also used once for the wilderness of the exodus (Is 48:21). Another word meaning “waste” (Ps 78:40; Is 43:19-20), when prefixed with the definite article, is a proper name for Jeshimon, a tract of land west of the Dead Sea (Nm 21:20; 1 Sm 23:24; 26:1).<\/p>\n<p>In the NT the noun for “wilderness” and the adjective “desert” (Mt 3:1; 24:26; Lk 5:16; Jn 6:31; Acts 8:26) come from the same Greek root.<\/p>\n<p>The whole of biblical history has been interpreted as having a desert or wilderness motif. It can be seen in the realm of disobedient human experience outside the Garden of Eden; in the wandering of Israel during the exodus; in the struggle between pure faith in the desert and soft, idolatrous city life. The desert is viewed as a realm of demons and death (Dt 32:17; Is 34:13-14); its demonic wildness resembles the primeval chaos of the Creation (Gn 1:2; Jb 26:7). Several moving passages of Scripture deal with renewal of life in a desert valley (e.g., Ez 37), or with transformation of arid land into a productive garden (Is 41:18-20).<\/p>\n<p>The desert is also a place where God is close to his people (Dt 32:10-12), both watching over them and testing their obedience (Jer 2:2; Hos 2:14-15). Finally, the desert is a place of refuge, cleansing, and consecration. In the Gospels the desert theme of the exodus recurs in the 40 days and nights in which Jesus was tempted in the wilderness (Mk 1:13; cf. Ps 91). The desert fathers of the early church and the hermits of the Middle Ages emulated the prophet Elijah and John the Baptist (1 Kgs 19:4-8; Mt 3:1-6).<\/p>\n<p><em>See also<\/em> Negeb, Negev; Palestine; Wilderness.<\/p>","content_en":"<h3>DESERT<\/h3>\n\n<p>Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated area where wild beasts roam (Dt 32:10; Jb 24:5). The wilderness is also sometimes a place of pasturage (Ex 3:1; Ps 65:12; Jer 23:10; Jl 2:22).<\/p>\n<p>The Bible often refers to wilderness regions (e.g., Gn 16:7; 21:20; 1 Sm 17:28; Mt 3:1; Mk 1:13; Lk 15:4). “Wilderness” is usually a place with no settled population (Nm 14:33; Dt 32:10; Jb 38:26; Prv 21:19; Jer 9:2) but is the dwelling place of wildlife: the vulture (Ps 102:6), wild asses (Jb 24:5), jackals (Mal 1:3), and ostriches (Lam 4:3). The term is also used figuratively (Hos 2:3; Jer 2:31).<\/p>\n<p>Another Hebrew term for desert, from a root meaning “to be arid,” refers to an infertile, desolate, bare steppe (Jb 24:5; Is 33:9; Jer 51:43). The plural form of that word describes topographical features of the desert plains of Moab (Nm 22:1; 26:3, 63; Dt 34:1) and of Jericho (Jos 4:13; 5:10; 2 Kgs 25:5). With the definite article, that word (the Arabah) is the plain of the Jordan Valley and of the environs of the Dead Sea. The geography of that region contains sharp contrasts; the Jordan Valley, dense with a junglelike forest sheltering wild beasts (including lions in biblical times), gives way to the steppe lands of the Dead Sea area, which have always been desert.<\/p>\n<p>Two other Hebrew terms, meaning “waste” and “ruin,” refer to districts or settlements once inhabited but later devastated (Is 1:7; 5:9; 6:11; Jer 42:18; Ez 35:7). They are also used more generally for any desolate or waste place (Lv 26:31, 33; Jb 3:14; Pss 9:6; 109:10; Is 5:17; 44:26; 51:3; 52:9; Jer 7:34; Ez 5:14). One of them is also used once for the wilderness of the exodus (Is 48:21). Another word meaning “waste” (Ps 78:40; Is 43:19-20), when prefixed with the definite article, is a proper name for Jeshimon, a tract of land west of the Dead Sea (Nm 21:20; 1 Sm 23:24; 26:1).<\/p>\n<p>In the NT the noun for “wilderness” and the adjective “desert” (Mt 3:1; 24:26; Lk 5:16; Jn 6:31; Acts 8:26) come from the same Greek root.<\/p>\n<p>The whole of biblical history has been interpreted as having a desert or wilderness motif. It can be seen in the realm of disobedient human experience outside the Garden of Eden; in the wandering of Israel during the exodus; in the struggle between pure faith in the desert and soft, idolatrous city life. The desert is viewed as a realm of demons and death (Dt 32:17; Is 34:13-14); its demonic wildness resembles the primeval chaos of the Creation (Gn 1:2; Jb 26:7). Several moving passages of Scripture deal with renewal of life in a desert valley (e.g., Ez 37), or with transformation of arid land into a productive garden (Is 41:18-20).<\/p>\n<p>The desert is also a place where God is close to his people (Dt 32:10-12), both watching over them and testing their obedience (Jer 2:2; Hos 2:14-15). Finally, the desert is a place of refuge, cleansing, and consecration. In the Gospels the desert theme of the exodus recurs in the 40 days and nights in which Jesus was tempted in the wilderness (Mk 1:13; cf. Ps 91). The desert fathers of the early church and the hermits of the Middle Ages emulated the prophet Elijah and John the Baptist (1 Kgs 19:4-8; Mt 3:1-6).<\/p>\n<p><em>See also<\/em> Negeb, Negev; Palestine; Wilderness.<\/p>","summary_ro":"DESERT Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated...","summary_en":"DESERT Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21431,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Juniper*","title_en":"Juniper*","content_ro":"<h3>JUNIPER*<\/h3>\n<p>KJV mistranslation for “broom,” a desert shrub (1 Kgs 19:4-5; Job 30:4; Ps 120:4). <em>See<\/em> Plants.<\/p>","content_en":"<h3>JUNIPER*<\/h3>\n<p>KJV mistranslation for “broom,” a desert shrub (1 Kgs 19:4-5; Job 30:4; Ps 120:4). <em>See<\/em> Plants.<\/p>","summary_ro":"JUNIPER* KJV mistranslation for “broom,” a desert shrub (1 Kgs 19:4-5; Job 30:4; Ps 120:4). See Plants.","summary_en":"JUNIPER* KJV mistranslation for “broom,” a desert shrub (1 Kgs 19:4-5; Job 30:4; Ps 120:4). See Plants.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30565,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Plants","title_en":"Plants","content_ro":"<h3>PLANTS<\/h3>\n<p>Identifying biblical plants has always been a difficult task, partly because people continue to identify the biblical elm, sycamore, lily, rose, and vine with modern plants, and also because they assume that all the plants now growing in the Holy Land were there in ancient biblical days, or that the plants referred to in the Bible are still to be found there today. Unfortunately, many plants now quite common in the Holy Land were not there in biblical days. Many plants that once grew in abundance in the Holy Land are now extinct. Some have been driven out by foreign invaders; others have been exterminated or nearly exterminated by overcultivation of the land, the destruction of forests, and the resulting changes in climatic and other environmental conditions. At one time the Holy Land was a land of palm trees, with the date palm as abundant and characteristic there as it was in Egypt, but today the date palm is much less common. Similarly, in antiquity, the towering cedars clothed the slopes of Lebanon and other mountain ranges. Now the few remaining specimens must be carefully fenced in to protect them against trampling and the ravages of goats.<\/p>\n<p>Preview<\/p>\n<p>• Acacia<\/p>\n<p>• Acanthus<\/p>\n<p>• Algum<\/p>\n<p>• Almond<\/p>\n<p>• Almug<\/p>\n<p>• Aloe<\/p>\n<p>• Apple<\/p>\n<p>• Apricot<\/p>\n<p>• Ash<\/p>\n<p>• Aspen<\/p>\n<p>• Balm<\/p>\n<p>• Barley<\/p>\n<p>• Bdellium<\/p>\n<p>• Bean<\/p>\n<p>• Bitter Herbs<\/p>\n<p>• Boxthorn, European<\/p>\n<p>• Box Tree<\/p>\n<p>• Bramble<\/p>\n<p>• Broom<\/p>\n<p>• Buckthorn<\/p>\n<p>• Bush<\/p>\n<p>• Buttercup<\/p>\n<p>• Calamus<\/p>\n<p>• Cane<\/p>\n<p>• Caper Plant<\/p>\n<p>• Carob Tree<\/p>\n<p>• Cassia<\/p>\n<p>• Castor Oil Plant<\/p>\n<p>• Cedar<\/p>\n<p>• Chicory<\/p>\n<p>• Cinnamon<\/p>\n<p>• Citron Tree<\/p>\n<p>• Coriander<\/p>\n<p>• Cotton<\/p>\n<p>• Cucumber<\/p>\n<p>• Cummin<\/p>\n<p>• Cypress<\/p>\n<p>• Dandelion<\/p>\n<p>• Darnel Grass<\/p>\n<p>• Dill<\/p>\n<p>• Ebony<\/p>\n<p>• Endive<\/p>\n<p>• Fig, Fig Tree<\/p>\n<p>• Fir Tree<\/p>\n<p>• Flax<\/p>\n<p>• Frankincense<\/p>\n<p>• Galbanum<\/p>\n<p>• Garlic<\/p>\n<p>• Gourd, Wild<\/p>\n<p>• Hedge<\/p>\n<p>• Henna<\/p>\n<p>• Hyacinth<\/p>\n<p>• Hyssop<\/p>\n<p>• Juniper<\/p>\n<p>• Laurel or Sweet Bay<\/p>\n<p>• Leek<\/p>\n<p>• Lentil<\/p>\n<p>• Lettuce<\/p>\n<p>• Lily<\/p>\n<p>• Lotus Bush<\/p>\n<p>• Mallow<\/p>\n<p>• Mandrake<\/p>\n<p>• Melon<\/p>\n<p>• Millet<\/p>\n<p>• Mint<\/p>\n<p>• Mulberry<\/p>\n<p>• Mustard<\/p>\n<p>• Myrrh<\/p>\n<p>• Myrtle<\/p>\n<p>• Narcissus<\/p>\n<p>• Nard<\/p>\n<p>• Nettle<\/p>\n<p>• Nutmeg Flower<\/p>\n<p>• Oak<\/p>\n<p>• Oil Tree, Oleaster<\/p>\n<p>• Oleander<\/p>\n<p>• Olive, Olive Tree<\/p>\n<p>• Onion<\/p>\n<p>• Palm<\/p>\n<p>• Papyrus<\/p>\n<p>• Pine Tree<\/p>\n<p>• Pistachio<\/p>\n<p>• Plane Tree<\/p>\n<p>• Pomegranate<\/p>\n<p>• Poplar<\/p>\n<p>• Quince<\/p>\n<p>• Reed<\/p>\n<p>• Rue<\/p>\n<p>• Rush<\/p>\n<p>• Saffron<\/p>\n<p>• Sage<\/p>\n<p>• Spelt<\/p>\n<p>• Storax Tree<\/p>\n<p>• Sycamore<\/p>\n<p>• Tamarisk<\/p>\n<p>• Terebinth<\/p>\n<p>• Thistle, Thorn<\/p>\n<p>• Tulip<\/p>\n<p>• Tumbleweed<\/p>\n<p>• Vegetable<\/p>\n<p>• Vine<\/p>\n<p>• Walnut<\/p>\n<p>• Water Lily<\/p>\n<p>• Wheat<\/p>\n<p>• Wormwood<\/p>\n<p class=\"h2\" id=\"Acacia\">Acacia <em>(Acacia tortilis<\/em> and <em>A. seyal)<\/em><\/p>\n<p>Any tree or shrub of the mimosa family of plants growing in warm regions. The plant referred to in the <span>kjv<\/span> as “shittah” (singular) or “shittim” (plural) is undoubtedly the acacia tree, the only timber tree of any considerable size in the Arabian desert. <em>Acacia tortilis<\/em> is by far the largest and most common tree in the desert in which the Israelites wandered for 40 years. It is especially conspicuous on Mt Sinai and was probably the species used for the tabernacle furnishings. <em>A. seyal<\/em> is less common, at least today. It can grow as high as 25 feet (7.6 meters), and bears yellow flowers on twisted branches. The wood is close grained, heavy and hard, orange-brown in color, and much valued in cabinetwork. The ancient Egyptians clamped shut mummy coffins with acacia wood.<\/p>\n<p class=\"h2\" id=\"Acanthus\">Acanthus <em>(Acanthus syriacus)<\/em><\/p>\n<p>The acanthus, perhaps referred to in Job 30:7 and Zephaniah 2:9, is a perennial thistlelike herb or small shrub about three feet (.9 meter) tall, and is a common weed in all Eastern countries. It has been used since time immemorial as a model for the leaf or scroll decorations in art.<\/p>\n<p class=\"h2\" id=\"Algum\">Algum <em>(Juniperus excelsa Bieb)<\/em><\/p>\n<p>The timber from Lebanon referred to in 2 Chronicles 2:8 is probably the juniper. Some translators hold, however, that algum and almug are Hebrew variants for the same tree (see <span>nlt<\/span> mg, 2 Chr 2:8).<\/p>\n<p><em>See also<\/em> Almug (below).<\/p>\n<p class=\"h2\" id=\"Almond\">Almond <em>(Amygdalus communis)<\/em><\/p>\n<p>The almond is a peachlike tree with saw-toothed pointed leaves and gray bark. It grows to a height of from 10 to 25 feet (3 to 7.6 meters). It blooms very early in the year; its Hebrew name has its roots in “watch for.” To the Jews it was a welcome harbinger of spring (Jer 1:11).<\/p>\n\n<p class=\"h2\" id=\"Almug\">Almug <em>(Pterocarpus santalinus)<\/em><\/p>\n<p>The precious wood imported by King Solomon and used in making the pillars for the temple and for making harps and psalteries (1 Kgs 10:11-12). This timber was brought by sea from Ophir to Ezion-geber, near Elath. Modern authorities suggest that Ophir was either in Arabia, India, or East Africa near Mozambique. The reference to “algum“ in 2 Chronicles 2:8 is possibly to this tree. <em>See<\/em> Algum (above).<\/p>\n<p class=\"h2\" id=\"Aloe\">Aloe <em>(Aloe succotrina, Aquilaria agallocha)<\/em><\/p>\n<p>Chiefly African, lilylike plant of the genus <em>Aloes,<\/em> certain species of which yield a drug and a fiber. Aloe is an aromatic substance mentioned in the Bible, together with myrrh, balm, and other fragrant plants (Ps 45:8; Prv 7:17; Sg 4:14; Jn 19:39). Most scholars think these passages refer to two different plants. The OT plant is likely to have been <em>Aquilaria agallocha,<\/em> the eaglewood, a large tree growing up to 120 feet (36.6 meters) tall with a trunk 12 feet (3.7 meters) in circumference. It is native to northern India, Malaya, and Indochina. The decaying wood is highly fragrant, and as such is highly valued as perfume and incense and for fumigation.<\/p>\n<p>The aloe of John 19:39 is thought to be the true aloe <em>(Aloe succotrina),<\/em> the juice of which was used by the Egyptians in embalming. Its smell, however, is not very agreeable, and it has a bitter taste. It is sometimes used by veterinarians as a horse medicine.<\/p>\n<p class=\"h2\" id=\"Apple\">Apple <em>(Malus sylvestris)<\/em><\/p>\n<p>The identity of the fruit identified by the Hebrew word <span class=\"hebrew\" lang=\"he\">tappuach<\/span> (Prv 25:11; Sg 2:3, 5; 7:8; 8:5) continues to be debated. In most English translations it has been rendered “apple” because of its close linguistic tie to the Arabic word <em>tuffah.<\/em> Many scholars identify this tree as the apricot, questioning whether apples fit the biblical description “apples of gold” and whether the apple tree was cultivated in ancient Palestine. Recent excavations at Kadesh-barnea, however, have uncovered carbonized apples, probably a crab apple <em>(Malus sylvestris),<\/em> dating to the ninth century <span>BC<\/span>. This would certainly allow for this ornamental apple’s cultivation in Solomon’s gardens.<\/p>\n<p><em>See also<\/em> Apricot (below).<\/p>\n<p class=\"h2\" id=\"Apricot\">Apricot <em>(Prunus armeniaca)<\/em><\/p>\n<p>The identification of the Hebrew word <span class=\"hebrew\" lang=\"he\">tappuach<\/span> with the apricot continues to be debated. The apricot tree produces yellow-orange peachlike edible fruit and is native to western Asia and Africa. It is abundant in the Holy Land and probably has been so since early biblical times. The tree is a round-headed reddish-barked tree growing 30 feet (9.1 meters) tall. Most translations render this Hebrew word “apple,” though many scholars identify it with the apricot because of its descriptions in the biblical text (see Prv 25:11; Sg 2:3, 5; 7:8; 8:5; Jl 1:12).<\/p>\n<p><em>See also<\/em> Apple (above).<\/p>\n<p class=\"h2\" id=\"Ash\">Ash <em>(Alhagi maurorum, Fraxinus ornus, Tamarix mannifera)<\/em><\/p>\n<p>There are several ash trees found in the Near East. One of these, the prickly alhagi <em>(Alhagi maurorum),<\/em> is a member of the pea family. It is a low, many-stemmed, much-branched shrub growing about three feet (.9 meter) tall with somewhat hairy twigs and pealike flowers. During the heat of the day, leaves exude a sweet, gummy substance that hardens in the air and is collected by shaking the bushes over a spread-out cloth.<\/p>\n<p>The manna tamarisk <em>(Tamarix mannifera)<\/em> is a multibranched shrub or a small tree 9 to 15 feet (2.7 to 4.6 meters) tall with rigid branches that have tiny pink flowers. It is found on deserts from the Holy Land to Arabia and the Sinai.<\/p>\n<p>The flowering or manna ash <em>(Fraxinus ornus)<\/em> is a tree that grows from 15 to 50 feet (4.6 to 15.2 meters) tall. The fruits are very similar to those produced by our species of ash. The ash of Isaiah 44:14 (<span>kjv<\/span>) is believed to be the Aleppo pine.<\/p>\n<p class=\"h2\" id=\"Aspen\">Aspen <em>(Populus euphratica<\/em> or <em>P. tremula)<\/em><\/p>\n<p>Any of several trees of the genus <em>Populus<\/em> with leaves attached by flattened leafstalks so that they tremble or “quake” in the wind.<\/p>\n<p class=\"h2\" id=\"Balm\">Balm <em>(Balanites aegyptiaca, Pistacia lentiscus, Commiphora opobalsamum<\/em><em>)<\/em><\/p>\n<p>An oily aromatic resin exuded by chiefly tropical trees and shrubs and used medicinally; trees and shrubs producing this substance. References in Genesis 37:25, Jeremiah 8:22, 46:11, and 51:8 are thought to be either the Jericho balsam <em>(Balanites aegyptiaca)<\/em> or the lentisk or mastic tree <em>(Pistacia lentiscus).<\/em> The Jericho balsam is very common in Egypt, North Africa, the plains of Jericho, and the hot plains bordering on the Dead Sea. It is a small desert-loving plant, 9 to 15 feet (2.7 to 4.6 meters) tall, with slender, thorny branches and small clusters of green flowers.<\/p>\n<p>The lentisk or mastic tree is native to the Holy Land, and the reference in Genesis 43:11 is probably to this plant, since the implication is that this is a native product of the Holy Land unknown in Egypt at the time. This tree is a shrubby or bushy tree 3 to 10 feet (.9 to 3 meters) tall with evergreen leaves. The “balm” is a fragrant gummy exudation of the sap secured by making incisions in the stems and branches, usually in August. The best grades are in the form of yellow-white translucent tears or drops; they are employed in medicine as an astringent. The poorer grades are used extensively as a varnish. Children in the East use it as chewing gum.<\/p>\n<p>References to spices in 1 Kings 10:10, 2 Kings 20:13, Song of Songs 3:6, Isaiah 39:2, and Ezekiel 27:17 are thought to be the balm of Gilead <em>(Commiphora opobalsamum),<\/em> which in spite of its name is not a native of Gilead or even of the Holy Land but is indigenous to Arabia, especially the mountainous regions of Yemen. The trees were still in existence on the plain of Jericho at the time of the Roman conquest. The Roman conquerors carried branches to Rome as trophies of their victory over the Jews.<\/p>\n<p>This tree is a small, stiff-branched evergreen tree seldom more than 15 feet (4.6 meters) high with straggling branches. The “balm” is obtained by making incisions in the stem and branches of the tree. The sap soon hardens into small irregular nodules that are collected. Gum is also procured from green and ripe fruit.<\/p>\n<p><em>See also<\/em> Myrrh (below).<\/p>\n<p class=\"h2\" id=\"Barley\">Barley <em>(Hordeum distichon)<\/em><\/p>\n<p>A cereal grass bearing bearded flower spikes and edible seeds. The common barley <em>(Hordeum distichon),<\/em> the winter barley <em>(H. hex<\/em><em>astichon),<\/em> and the spring barley <em>(H. vulgare)<\/em> have been cultivated in temperate regions of the world since time immemorial and today still constitute one of the principal grain foods. Barley and wheat were the two staple cereal crops of Egypt and the Holy Land. Being less expensive, barley was mostly used for feeding cattle, although it was also used by itself or mixed with wheat and other seed as food for man (Ez 4:9-12). Barley is mentioned in the Bible over 30 times, either as a plant growing in the fields or in reference to products made from it, such as barley meal, barley bread, barley cakes, and barley loaves. As the common food of the poor, barley was also regarded as a symbol of poverty and cheapness or worthlessness (Hos 3:2).<\/p>\n<p class=\"h2\" id=\"Bdellium\">Bdellium <em>(Commiphora africana)<\/em><\/p>\n<p>Aromatic gum resin similar to myrrh, produced by various trees of the genus <em>Commiphora<\/em> of Africa and western Asia. The reference in Genesis 2:12 and Numbers 11:7 to bdellium is thought by most scholars today to refer to a gum resin, obtained from a shrub, <em>Commiphora africana<\/em>, that grows in south Arabia and northeastern Africa. The resin is yellowish, transparent, and fragrant, and looks like a pearl.<\/p>\n<p class=\"h2\" id=\"Bean\">Bean <em>(Faba vulgaris)<\/em><\/p>\n<p>The references in 2 Samuel 17:27-28 and Ezekiel 4:9 are generally regarded as referring to the broad bean. This species, an annual plant, is thought originally to have grown in northern Persia, but it was extensively cultivated in western Asia in very early times as a food plant. Beans have been found in the mummy coffins of Egyptian tombs, and they were also cultivated by the Greeks and Romans.<\/p>\n<p class=\"h2\" id=\"BitterHerbs\">Bitter Herbs <em>(Cichorium endivia, Taraxacum officinale, Lactuca sativa)<\/em><\/p>\n<p>The “bitter herbs” of Exodus 12:8 and Numbers 9:11 seem to have been plants like endive <em>(Cichorium endivia),<\/em> the common chicory <em>(Cichorium intybus),<\/em> lettuce <em>(Lactuca sativa),<\/em> or the common dandelion <em>(Taraxacum officinale).<\/em> These are all weedy plants common in modern Egypt and western Asia and are still eaten by people living there. The leaves of the ordinary garden lettuce are intensely bitter when bleached. This is also true of the common dandelion. Others suggest that the bitter herbs were derived from thorns and thistles.<\/p>\n<p class=\"h2\" id=\"BoxthornEuropean\">Boxthorn, European <em>(Lycium europaeum)<\/em><\/p>\n<p>Various thorny shrubs, some species of which bear purplish flowers and brightly colored berries. The reference in Judges 9:14-15 is thought to be to the European boxthorn or desert-thorn. It is a thorny shrub 6 to 12 feet (1.8 to 3.7 meters) tall with clustered leaves and small violet flowers eventually producing small globular red berries. It is native to and common throughout the Holy Land, especially in the region from Lebanon to the Dead Sea.<\/p>\n<p class=\"h2\" id=\"BoxTree\">Box Tree <em>(Buxus longifolia)<\/em><\/p>\n<p>The long-leaved box tree is a hardy evergreen tree found in the mountainous regions of the northern part of the Holy Land, the Galilean hills, and Lebanon. It grows to a height of about 20 feet (6.1 meters) with a slender trunk seldom more than six to eight inches (15.2 to 20.3 centimeters) in diameter. Its wood is very hard and takes a fine polish. It was cultivated by the Romans for its hard wood, which they inlaid with ivory for cabinets and jewel caskets. Scriptural references include Isaiah 41:19 and 60:13.<\/p>\n<p class=\"h2\" id=\"Bramble\">Bramble <em>(Rubus sanctus, R. ulmifolius)<\/em><\/p>\n<p>The Palestinian bramble <em>(Rubus sanctus)<\/em> and the closely related elm-leaf bramble <em>(R. ulmifolius)<\/em> are prickly evergreen shrubs that spread by means of suckers. The stems and young shoots are covered with a characteristic bloom or whitish powder and short hairs. The prickles are strong, erect, and hairy. The flowers are white, pink, rose, or purple in color, and the fruit is round and black.<\/p>\n<p><em>See also<\/em> Thistle, Thorn (below).<\/p>\n<p class=\"h2\" id=\"Broom\">Broom <em>(Retama raetam)<\/em><\/p>\n<p>A shrub native to Eurasia. The word translated “juniper” in the <span>kjv<\/span> has nothing to do with the true junipers but refers rather to a species of broom, known as the white broom <em>(Retama raetam).<\/em> Its branches are longer and flexible, forming an erect, dense bush 3 to 12 feet (.9 to 3.7 meters) tall. The leaves are small and sparse, yet it forms an agreeable shade in a desert region. The white pealike flowers are sweet and very fragrant and are borne in clusters along the twigs. It is a beautiful shrub that grows in the desert regions of Palestine, Syria, and Persia. In many desert areas it is the only bush that affords any shade (1 Kgs 19:4-5).<\/p>\n<p>The “juniper roots” of Job 30:4 are not the roots of either the juniper or white broom. The roots of the latter are very nauseating and could not be eaten in the manner described by Job. Job’s “juniper roots” were probably an edible parasitic plant <em>(Cynomorium coccineum).<\/em> This plant grows in salt marshes and maritime sands. It is frequently eaten in times of food scarcity and at one time was highly prized for its supposed medicinal value in the treatment of dysentery.<\/p>\n<p class=\"h2\" id=\"Buckthorn\">Buckthorn <em>(Rhamnus palaestina)<\/em><\/p>\n<p>The Palestinian buckthorn is a shrub or small tree attaining a height of three to six feet (.9 to 1.8 meters) with velvety, thorny branches, evergreen leaves, and clusters of small flowers blooming in March or April. It grows in thickets and on hillsides from Syria and Lebanon through the Holy Land to Arabia and the Sinai.<\/p>\n<p class=\"h2\" id=\"Bush\">Bush <em>(Acacia nilotica, Loranthus acaciae)<\/em><\/p>\n<p>Low, branching, woody plant, usually smaller than a tree. There are differences of opinion in regard to the bush out of which the Lord appeared to Moses (Ex 3:2-4). From the biblical account, it seems most likely that the event was a miraculous one. However, some seek a natural explanation and believe that the burning bush may have been the crimson-flowered mistletoe or acacia strap flower <em>(Loranthus acaciae),<\/em> which grows in great profusion as a partial parasite on the various acacia shrubs, such as the thorny acacia <em>(Acacia nilotica),<\/em> in the Holy Land and Sinai. When in full bloom, the mistletoe imparts to the shrub or tree the appearance of being on fire because its brilliant flame-colored blossoms stand out against the green foliage and yellow flowers of the host plants.<\/p>\n<p class=\"h2\" id=\"Buttercup\">Buttercup <em>(Ranunculus asiaticus)<\/em><\/p>\n<p>The Persian buttercup is one of the flowers or grasses of the field (Mt 6:28-30). It is a showy plant blooming in all brilliant colors except blue, with double flowers sometimes measuring two inches (5.1 centimeters) across.<\/p>\n<p class=\"h2\" id=\"Calamus\">Calamus <em>(Acorus calamus, Andropogon aroma<\/em><em>ticus)<\/em><\/p>\n<p>A plant, or its aromatic root; any of a variety of tropical Asiatic palms. One of the plants that grew in Solomon’s garden (Sg 4:14). The sweet flag <em>(Acorus<\/em> <em>calamus)<\/em> and the beardgrass <em>(Andropogon aromaticus)<\/em> have been suggested as the plants from which calamus came. The sweet flag is highly aromatic and grows in Europe and Asia, but it is not known in the Holy Land. Indigenous to India, beardgrass is highly odoriferous when bruised and is thought to have furnished the calamus of the Bible. It yields an oil known as ginger-grass oil.<\/p>\n<p class=\"h2\" id=\"Cane\">Cane <em>(Saccharum officinarum)<\/em><\/p>\n<p>It is thought that there were two species of sugarcane indigenous to and growing wild in the Holy Land. One of these, <em>Saccharum sara,<\/em> is known to be only from Lebanon. The other native species is <em>S. biflorum,<\/em> which grows on the banks of ditches and streams from Syria and Lebanon through the Holy Land south to Stony Arabia and the Sinai. This may be the wild cane familiar to the Jews. Most authorities, however, think that the “sweet cane” of Isaiah 43:24 was the true sugarcane <em>(S. officinarum).<\/em> This plant is thought to have originated in the tropics of the eastern hemisphere. It has been cultivated by people since time immemorial and is not now known in the wild state anywhere. It is a tall, stout perennial grass, maizelike in aspect with many jointed stems and a large plumelike terminal cluster of flowers.<\/p>\n<p class=\"h2\" id=\"CaperPlant\">Caper Plant <em>(Capparis sincula)<\/em><\/p>\n<p>Spiny, trailing shrub of Mediterranean region; the flower bud of this shrub. The word “desire” in Ecclesiastes 12:5 may actually refer to the caper berry. The common caper or caper berry grows profusely in Syria, Lebanon, the Holy Land, and in the mountain valleys of Sinai. The plant may sometimes grow upright but more generally spreads itself weakly over the ground like a vine, covering rocks, ruins, and old walls like ivy. The young flower buds, pickled in vinegar, were used by the ancients as a condiment for meat. The berries were also used in cooking.<\/p>\n<p class=\"h2\" id=\"CarobTree\">Carob Tree <em>(Ceratonia siliqua)<\/em><\/p>\n<p>Evergreen of the Mediterranean region having edible pods. Scholars generally agree that the pods of the carob or locust tree were the “husks” of Jesus’ parable of the prodigal son (Lk 15:16). The carob is an attractive evergreen leguminous tree that is very common throughout the Holy Land, Syria, and Egypt. The pods are most abundant in April and May and contain numerous pealike seeds embedded in an agreeably flavored mucilaginous sweetish pulp. The pods are also used abundantly now as they were in antiquity for feeding cattle, horses, and pigs. In time of scarcity, they are used as human food and perhaps even regularly by the very poor. The carob is frequently mentioned in the Talmud as a source of good food for domestic animals. The seeds of the carob were formerly employed as a standard of weight and are the source of the term “carat.” Some commentators suggest that the “locusts” eaten by John the Baptist (Mt 3:4) were not insects but the fruit of the carob tree.<\/p>\n<p class=\"h2\" id=\"Cassia\">Cassia <em>(Cinnamomum cassia, Saussurea lappa)<\/em><\/p>\n<p>Tree of tropical Asia with bark similar but inferior to cinnamon. The “cassia” of Exodus 30:24 and Ezekiel 27:19 is the cassia bark tree, <em>Cinnamomum cassia.<\/em> In Psalm 45:8 the reference seems to be to the Indian orris, <em>Saussurea lappa.<\/em><\/p>\n<p class=\"h2\" id=\"CastorOilPlant\">Castor Oil Plant <em>(Ricinus communis)<\/em><\/p>\n<p>Large plant, native to tropical Africa and Asia, cultivated for ornamental reasons and for extraction of oil from its seeds. The gourd of Jonah 4:6-7 was probably the ordinary castor bean. The castor bean is a tender shrub, growing 3 to 12 or more feet (.9 to 3.7 meters) tall with huge leaves that resemble the outstretched human hand. The castor bean plant is found in waste places, especially near water, in both Lebanon and the Holy Land and often is cultivated. In hot climates it becomes treelike and affords a dense shade by the abundance of its huge, umbrella-like leaves. It is known in the Orient for the rapidity of its growth. The oil extracted from the seeds of the castor bean was used by the Jews in ceremonial rites and is mentioned among the five kinds of oil that rabbinical tradition sanctioned for such use. The seeds themselves are poisonous when eaten.<\/p>\n<p class=\"h2\" id=\"Cedar\">Cedar <em>(Cedrus libani)<\/em><\/p>\n<p>Any of several coniferous evergreen trees of the genus native to the Old World. With few exceptions, the references to “cedar” are to the well-known cedar of Lebanon. This is a noble tree, the tallest and most massive with which the Israelites were acquainted. It grows quite rapidly, attaining a height of up to 120 feet (36.6 meters) with a trunk diameter of as much as 8 feet (2.4 meters). In Solomon’s day these trees were obviously abundant on the mountains of Lebanon, but now, because of excessive lumbering, they are very rare. The cedar of Lebanon was held in high esteem not only for its vigor, beauty, and age but also for the fragrance and remarkable lasting qualities of the wood. It symbolizes grandeur, might, majesty, dignity, lofty stature, and wide expansion. References in Ezekiel 17:3, 22-24, and 31:3-18 beautifully illustrate how these lofty kings of the forest symbolize and typify worldly strength, power, and glory.<\/p>\n<p class=\"h2\" id=\"Chicory\">Chicory <em>(Cichorium intybus)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"Cinnamon\">Cinnamon <em>(Cinnamomum zeylanicum)<\/em><\/p>\n<p>Two varieties of trees of this genus, native to tropical Asia, with aromatic bark that, when ground, is used as a spice. The cinnamon of Exodus 30:23, Proverbs 7:17, Song of Songs 4:14, and Revelation 18:13 is undoubtedly <em>Cinnamomum zeylanicum.<\/em> The tree is a rather low-growing one, never getting more than 30 feet (9.1 meters) high, with a smooth, ash-colored bark and widespread branches and white flowers. Its shiny, beautifully veined evergreen leaves grow about nine inches (22.9 centimeters) long and two inches (5.1 centimeters) wide.<\/p>\n<p>The Jews always regarded cinnamon as a deliciously fragrant substance and valued it highly as a spice and a perfume. It was one of the principal ingredients used in the manufacture of the precious ointments, or “holy oil,” that Moses was commanded to use in the tabernacle for anointing the sacred vessels and officiating priests. It was undoubtedly very costly and precious.<\/p>\n<p class=\"h2\" id=\"CitronTree\">Citron Tree <em>(Tetraclinis articulata)<\/em><\/p>\n<p>Tree native to Asia bearing lemonlike fruit with a thick, fragrant rind. It seldom exceeds a height of 30 feet (9.1 meters) and has hard, dark-colored, durable, fragrant wood that takes a fine polish. The wood was one of the most highly prized woods of the ancients, who employed it extensively for cabinetwork. It was commonly referred to as being worth its weight in gold. The wood, owing to its resinous properties, is slow to decay and remains practically uninjured by insects.<\/p>\n<p class=\"h2\" id=\"Coriander\">Coriander <em>(Coriandrum sativum)<\/em><\/p>\n<p>The references in Exodus 16:31 and Numbers 11:7 are clearly to the common coriander plant. The coriander was found quite commonly growing along with grain in cultivated fields throughout the Holy Land. It grows wild in Egypt and was used by the ancients both as condiment and as a medicine. The leaves are quite aromatic and are used in soups and for flavoring puddings, curries, and wines. The coriander is still used today as a spice by the Arabs. In Scripture it is mentioned only in connection with manna, which was said to resemble coriander seeds in size, shape, and color.<\/p>\n<p class=\"h2\" id=\"Cotton\">Cotton <em>(Gossypium herbaceum)<\/em><\/p>\n<p>Any of various plants or shrubs of this genus grown in warm climates for the soft white fiber attached to their seeds and the oil from these seeds. The “green” of the <span>kjv<\/span> in Esther 1:6 is undoubtedly a reference to the Levant cotton <em>(Gossypium herbaceum)<\/em> that was cultivated since time immemorial in the Far East. Alexander the Great brought it back from India. It is probable that the Jews became acquainted with cotton during the period of their Persian captivity under King Ahasuerus.<\/p>\n<p class=\"h2\" id=\"Cucumber\">Cucumber <em>(Cucumis chate, C. sativus)<\/em><\/p>\n<p>The cucumber is an annual climbing or trailing vine, the origin of which is unknown. It has been cultivated in all the warm countries of the Old World since prehistoric times. Cucumbers are usually eaten raw; a cucumber and a barley cake or some other kind of bread often constitute a meal. The reference to “a lodge in a garden of cucumbers” (Is 1:8) refers to the crudely built small house or lodge often set up in Palestinian cucumber fields and vineyards.<\/p>\n<p class=\"h2\" id=\"Cummin\">Cummin <em>(Cuminum cyminum)<\/em><\/p>\n<p>The references in Isaiah 28:25-27 and Matthew 23:23 are clearly to the cummin—a common, annual plant of the carrot family said to be native to Egypt and the region of the eastern Mediterranean. It has long been cultivated for its powerfully aromatic and pungent seeds, which are similar to caraway seeds but larger. They do not have as agreeable a taste as caraway seeds but nevertheless were used extensively as a flavor or spice and sometimes were even mixed with flour in making bread. Cummin was also used medicinally and as a condiment with fish and meats.<\/p>\n<p class=\"h2\" id=\"Cypress\">Cypress <em>(Cupressus sempervirens horizontalis)<\/em><\/p>\n<p>The cypress is a massive, tall-growing evergreen with scalelike leaves and is widely distributed in the mountainous regions of the Holy Land. On Mt Lebanon and Mt Hermon it grows together with the cedar and oak. Its usual height is 50 to 60 feet (15.2 to 18.3 meters), but it may grow as tall as 80 feet (24.2 meters). It is said to have been used extensively in shipbuilding by the Phoenicians, Cretans, and Greeks. There is general agreement that the “gopher wood” of Genesis 6:14 is cypress because the wood is very durable.<\/p>\n<p class=\"h2\" id=\"Dandelion\">Dandelion <em>(Taraxacum officinale)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"DarnelGrass\">Darnel Grass <em>(Lolium temulentum)<\/em><\/p>\n<p>It is generally agreed that the “tares” of the <span>kjv<\/span> (Mt 13:24-30) are the annual or bearded darnel grass. It is a strong grass closely resembling wheat or rye in appearance. The seeds are much smaller than those of wheat or rye, but it is extremely difficult to distinguish it from wheat or rye in its early stages. If it is not eradicated early but is left until the time of harvest, it is cut down with the wheat and the two are subsequently very difficult to separate. The seeds are poisonous, either due to some chemicals naturally present or because of a fungus that grows within the seeds.<\/p>\n<p class=\"h2\" id=\"Dill\">Dill <em>(Anethum graveolens)<\/em><\/p>\n<p>Dill is a weedy annual plant resembling parsley and fennel, 12 to 20 inches (30.5 to 50.8 centimeters) tall with yellow flowers. The reference in Matthew 23:23 (<span>kjv<\/span>) to anise is probably a reference to dill. This plant is widely cultivated for seeds that are aromatic and carminative.<\/p>\n<p class=\"h2\" id=\"Ebony\">Ebony <em>(Diospyros ebenaster, D. ebenum, D. mela<\/em><em>noxylon)<\/em><\/p>\n<p>Chiefly tropical tree of southern Asia with hard, dark-colored heartwood. Ebony comes from the date plum or date tree <em>(Diospyros ebenaster<\/em> and <em>D. melanoxylon)<\/em> of India and is quite different from the date palm. It was sent by Phoenician ships across the Arabian Sea and up the Red Sea to the market in Tyre, from which it was carried overland by camel caravans. The outer wood of these trees is white and soft, but when old, the interior wood becomes hard, black, heavy, and durable and still constitutes most of the costly ebony of commerce. Ebony takes on a fine polish and is highly valued for cabinetwork, for turnery, for the manufacture of fancy ornamental articles and instruments, and as a veneer for other woods.<\/p>\n<p>Ezekiel mentions ivory and ebony together (Ez 27:15). Ebony was and still is frequently inlaid with ivory, with which it contrasts so strikingly in color.<\/p>\n<p class=\"h2\" id=\"Endive\">Endive <em>(Cichorium endivia)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"FigFigTree\">Fig, Fig Tree <em>(Ficus carica)<\/em><\/p>\n<p>Any of several trees or shrubs of this genus, native to the Mediterranean region; its edible fruit. The common fig, mentioned some 60 times in the Bible, is one of the most important Bible plants. Its leaves are spoken of first in Genesis 3:7. The fig is generally regarded as native to southwestern Asia and Syria, but already in early times it was also cultivated extensively in Egypt and the Holy Land, where it was one of the principal foods. First Samuel 25:18 states that a part of the gift sent by Abigail to David consisted of 200 cakes of figs.<\/p>\n<p>The fig tree has a very peculiar type of fruit called a syconium, which is actually a very much enlarged and fleshy receptacle. It is pollinated by a wasp, without which it cannot get its fruit; this was discovered when it was first transplanted to California.<\/p>\n<p>The fig puts out its earliest fruit buds before its leaves, the former in February and the latter in April or May. When the leaves are out, the fruit ought to be ripe (Mt 21:19).<\/p>\n<p>Whenever the prophets of old berated the people for their wickedness, they often threatened that the vine and the fig crops would be destroyed. And when they held out the promise of great rewards, they said that the vine and fig crop would be restored (Jer 8:13; Hos 2:12; Jl 1:7, 12; Mi 4:4; Zec 3:10).<\/p>\n<p class=\"h2\" id=\"FirTree\">Fir Tree <em>(Abies cilicica)<\/em><\/p>\n<p>This a generic term for various evergreen trees having flat needles and erect cones. In all probability, most of the references in Scripture to the fir are references to the pine, cypress, or juniper. The only true fir in the Holy Land grows in the higher parts of Lebanon and the mountains northward. It attains a height of 30 to 75 feet (9.1 to 22.9 meters) and is widely cultivated.<\/p>\n<p class=\"h2\" id=\"Flax\">Flax <em>(Linum usitatissimum)<\/em><\/p>\n<p>Any of several plants of this genus, one particularly being widely cultivated for the linseed oil from its seeds and the fine textile fibers from its stems. Flax is the oldest known of the textile fibers. Cotton is identified only once in the Bible (Est 1:6). There is no mention of any other fiber plant being cultivated in Egypt or the Holy Land in biblical days, and for that reason it is thought that linen was the material out of which clothes other than woolen ones were made. Linen was also used for domestic purposes such as towels (Jn 13:4-5), napkins (11:44), girdles and undergarments (Is 3:23; Mk 14:51), nets (Is 19:8-9), and measuring lines (Ez 40:3). The priests serving in the temple were to wear nothing but linen clothes; a mixed cloth of wool and flax together was strictly forbidden to the Jews (Lv 19:19; Dt 22:11).<\/p>\n<p>At least three kinds of linen were used in biblical times, and apparently there were particular uses for each kind. Ordinary linen of coarsest texture is mentioned in Leviticus 6:10, Ezekiel 9:2, Daniel 10:5, and Revelation 15:6. The second type of linen of superior quality is mentioned in Exodus 26:1 and 39:27. A third type of linen of finest texture and high cost is mentioned in 1 Chronicles 15:27, Esther 8:15, and Revelation 19:8.<\/p>\n<p>The common flax plant grows from one to four feet (.3 to 1.2 meters) tall with a simple, slender, wirelike stem and numerous small, pale, lancelike green leaves. The failure of the flax crop is listed as one of God’s punishments (Hos 2:9). The manufacture of linen from flax fibers was a domestic industry of Jewish women (Prv 31:13, 19), ranging from ordinary clothing to the robes and aprons worn by the priest and temple attendants. Linen was also used for wicks in lamps (Is 42:3).<\/p>\n<p class=\"h2\" id=\"Frankincense\">Frankincense <em>(Boswellia)<\/em><\/p>\n<p>Aromatic genus resin used chiefly as incense. Frankincense is obtained from three species of a single genus of plants that grow in southern Arabia, Ethiopia, Somaliland, India, and the East Indies. The trees are large in size, related to the turpentine or terebinth tree and to those that produce balsam and myrrh. The gum has a bitter taste and gives off a strong odor in the form of a volatile oil when warmed or burned. It is obtained by successive incisions in the bark of the trunk and in the branches of living trees. It is thought that the Hebrews imported all their frankincense from Arabia, especially from the region about Sheba.<\/p>\n<p>Frankincense is mentioned 21 times in the Bible (e.g., Ex 30:34; 1 Chr 9:29; Neh 13:9; Sg 3:6; 4:6, 14; Mt 2:11; Rv 18:13) and was probably employed almost exclusively in the sacrificial services of the tabernacle and temple until the time of Solomon. It has always been the most important incense resin in the world.<\/p>\n<p class=\"h2\" id=\"Galbanum\">Galbanum <em>(Ferula galbaniflua)<\/em><\/p>\n<p>Galbanum is a malodorous yellowish or brownish gum resin containing the chemical substance umbelliferone, obtained from several species of plants related to the fennel, native to Syria and Persia. The gum is a natural exudation of the stem or is obtained by making a transverse incision in the young stem a few inches above the ground. The milky juice soon hardens and forms one of the kinds of commercial galbanum. Its odor is strongly balsamic, pungent, and disagreeable when burned. Galbanum was one of the ingredients used to form the “holy incense” (Ex 30:34).<\/p>\n<p class=\"h2\" id=\"Garlic\">Garlic <em>(Allium sativum)<\/em><\/p>\n<p><em>See<\/em> Onion (below).<\/p>\n<p class=\"h2\" id=\"GourdWild\">Gourd, Wild <em>(Citrullus colocynthis)<\/em><\/p>\n<p>There has been considerable difference of opinion regarding the meaning of the words translated “wild gourds” (2 Kgs 4:39) or “gall” (Dt 29:18; 32:32; Ps 69:21; Jer 8:14; 9:15; 23:15; Lam 3:5, 19; Am 6:12; Mt 27:34; Acts 8:23). Most scholars today believe the plant referred to was the colocynth, a cucumber-like vine that trails on the ground or climbs over shrubs and fences. The fruit contains a soft spongy pulp, which is intensely bitter, strongly cathartic, and sometimes poisonous.<\/p>\n<p class=\"h2\" id=\"Hedge\">Hedge <em>(Rhamnus palaestina, Balanites aegyptiaca, Lycium europaeum)<\/em><\/p>\n<p>Row of closely planted shrubs or low-growing trees forming a fence or boundary. A number of plants were used to provide hedges in Bible times. One of these was the Palestine buckthorn, <em>Rhamnus palaestina.<\/em> This plant is a shrub or a small tree growing from three to six feet (.9 to 1.8 meters) tall with velvety, thorny branches, evergreen leaves, and clusters of small flowers blooming in March and April. It grows in thickets and on hillsides from Syria through the Holy Land to Arabia and the Sinai. The Jericho balsam <em>(Balanites aegyptiaca)<\/em> and the European boxthorn <em>(Lycium europaeum)<\/em> are also prickly shrubs widely used as hedges in the Holy Land and may be the plants referred to in Proverbs 15:19 and Hosea 2:6.<\/p>\n<p class=\"h2\" id=\"Henna\">Henna <em>(Lawsonia inermis)<\/em><\/p>\n<p>Tree or shrub of Asia and northern Africa with fragrant reddish or white flowers and leaves from which a reddish dye is made. The plant referred to in Song of Songs 1:14 and 4:13 and translated as “camphire” (<span>kjv<\/span>) is thought by scholars today to refer to the henna plant. It is a native of northern India and grows wild in the Sudan, Egypt, Arabia, Syria, Lebanon, and the Holy Land. It grows from 4 to 12 feet (1.2 to 3.7 meters) tall, and its scent is similar to that of roses.<\/p>\n<p>Henna leaves are dried, crushed into a powder, mixed with water, and made into a paste that has been used since time immemorial as a cosmetic. A number of mummies have been found decorated with henna. Henna was used to provide a bright yellow, orange, or red color to the fingernails, toenails, the tips of the fingers, the palms of the hand, and the soles of the feet of young girls. Men also used it for coloring their beards and the manes and tails of horses. The dye had to be renewed once every two or three weeks. This use of henna as a cosmetic was common in Egypt at the time the children of Israel were there as slaves; they were undoubtedly familiar with it.<\/p>\n<p class=\"h2\" id=\"Hyacinth\">Hyacinth <em>(Hyacinthus orientalis)<\/em><\/p>\n<p>The lily referred to in Song of Songs 2:1-2, 16; 4:5; and 6:2-4 may well be the garden hyacinth. It is native to, and very common in, the fields and rocky places in the Holy Land, Lebanon, and northward. Its flowers in the wild form are always deep blue and very fragrant.<\/p>\n<p><em>See also<\/em> Lily (below).<\/p>\n<p class=\"h2\" id=\"Hyssop\">Hyssop <em>(Origanum maru)<\/em><\/p>\n<p>Woody plant native to Asia with spikes of small blue flowers and aromatic leaves used as a condiment and in perfumery. There is little agreement among botanists as to the exact identity of the biblical “hyssop.” Some have suggested <em>Hyssopus offici<\/em><em>nalis,<\/em> the well-known garden herb now called hyssop. However, this plant is not native either to the Holy Land or Egypt, being found only in southern Europe. Moreover, it does not fit the requirements of the biblical plant.<\/p>\n<p>The “hyssop” of the OT is likely the Syrian or Egyptian marjoram <em>(Origanum maru).<\/em> It is referred to in Exodus 12:22; Leviticus 14:4-6, 52; Numbers 19:6, 18; 1 Kings 4:33; Psalm 51:7; and Hebrews 9:19. The marjorams are mints growing (under favorable conditions) about two or three feet (.6 to .9 meter) tall, but more often are dwarfed when growing in rock crevices and walls (cf. 1 Kgs 4:33). An aromatic substance is obtained from the crushed and dried leaves. If gathered together in a bunch with leaves and flowers, the hairy stems of the marjoram would hold liquid very well and would make an excellent sprinkler.<\/p>\n\n<p>The hyssop of the crucifixion passage in the NT (Jn 19:29) is probably the sorghum, a tall cereal plant grown primarily for food but also used for brushes and mops.<\/p>\n<p class=\"h2\" id=\"Juniper\">Juniper <em>(Juniperus)<\/em><\/p>\n<p>Variety of evergreen tree or shrub. The plant referred to in Jeremiah 17:6 and 48:6 and translated in the <span>kjv<\/span> “heath” is probably the savin or Phoenician juniper. The Phoenician juniper, <em>Juniperus phoenicia,<\/em> is found in the hills and rocky places of Arabia. The savin juniper, <em>J. sabina,<\/em> is common throughout the deserts, plains, and rocky places of Syria and Palestine. These references are to the brown-berried cedar, or sharp cedar.<\/p>\n<p class=\"h2\" id=\"LaurelorSweetBay\">Laurel or Sweet Bay <em>(Laurus nobilis)<\/em><\/p>\n<p>Shrub or tree native to the Mediterranean region. While the reference in Psalm 37:35 may be to the cedar of Lebanon, most scholars refer the “green bay tree” (<span>kjv<\/span>) of the psalmist to the sweet bay, a native of the Holy Land, inhabiting thickets and woods from the coast to the middle montane zone. It is an evergreen tree attaining a height from 40 to 60 feet (12.2 to 18.3 meters).<\/p>\n<p>Even though the tree is abundant on Mt Carmel and around Hebron, it is generally not common in the Holy Land. Its leaves are still used as a condiment, and its fruit, leaves, and bark have long been used in medicine.<\/p>\n<p class=\"h2\" id=\"Leek\">Leek <em>(Allium porrum)<\/em><\/p>\n<p><em>See<\/em> Onion (below).<\/p>\n<p class=\"h2\" id=\"Lentil\">Lentil <em>(Lens esculenta)<\/em><\/p>\n<p>The lentil plant to which Genesis 25:29-34, 2 Samuel 17:27-29, 23:11, and Ezekiel 4:9 refer is a small, erect, annual, vetchlike plant with slender stems and tendril-bearing leaves. It produces small, white, violet-striped flowers with flat, pealike pods in which the lentils are borne.<\/p>\n<p class=\"h2\" id=\"Lettuce\">Lettuce <em>(Lactuca sativa)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"Lily\">Lily <em>(Lilium)<\/em><\/p>\n<p>Any of various plants of the genus <em>Lilium<\/em> having large, variously colored, trumpet-shaped flowers; and related plants. The lily is one of the most famous of all the plants in the Bible, but it is also one about which there has been considerable difference of opinion. It seems probable that several kinds of plants, perhaps five or six, are called lilies in the <span>kjv<\/span>. Most authorities regard the Palestine anemone or wind flower, <em>Anemone coronaria,<\/em> as the “lily of the field” (Mt 6:28, <span>kjv<\/span>) that surpassed Solomon in all his glory. These flowers are found in every part of the Holy Land in profusion; the most common forms are scarlet or yellow, but the Palestine anemone may also be blue, purple, rose, or white in color. The flower attains a diameter of two and three-quarter inches (7 centimeters).<\/p>\n<p>An alternative suggestion is the Palestinian chamomile, <em>Anthemis palaestina,<\/em> a common, white, daisylike plant. The chamomile is gathered like dry grass and thrown into the furnace when it dries up.<\/p>\n<p>Another proposed plant is <em>Lilium chalcedonicum,<\/em> the scarlet or Martagon lily. The statement in Song of Songs 5:13—“his lips like lilies”—would better fit this plant than the Palestine anemone. The reference is apparently to a rare plant of exceptional beauty. The scarlet lily is rare in the Holy Land; indeed, some botanists doubt that it lives there.<\/p>\n<p>The references in 1 Kings 7:19, 22, 26 and 2 Chronicles 4:5 are probably to the water lily, <em>Nymphaea alba,<\/em> which served as the pattern. The water lily is quite common in Europe and also in the Holy Land and northern Africa.<\/p>\n<p class=\"h2\" id=\"LotusBush\">Lotus Bush <em>(Zizyphus lotus)<\/em><\/p>\n<p>The “shady trees” of Job 40:21-22 (<span>kjv<\/span>; cf. <span>nlt<\/span> “lotus plants”) may refer to the lotus bush of the Middle East, <em>Zizyphus lotus,<\/em> a shrub or low tree that grows to a height of about five feet (1.5 meters) with smooth, zigzag, whitish branches.<\/p>\n<p>Other commentators believe that the shady trees of Job are large-leafed trees such as the plane tree, <em>Platanus orientalis,<\/em> or the oleander, <em>Nerium oleander.<\/em> This suggestion is based on the assumption that the animal described in Job 40 is the hippopotamus, and it seems unlikely that the hippopotamus would live under a lotus bush or even be found in places where this shrub grows. These individuals regard the plane tree or the oleander as more likely.<\/p>\n<p class=\"h2\" id=\"Mallow\">Mallow <em>(Atriplex)<\/em><\/p>\n<p>The Hebrew word used in Job 30:4 implies saltiness, and for this reason botanists believe that it refers to one of the species of the saltwort or orach. Twenty-one species of saltwort occur in the Holy Land, almost all of which are common and could well meet the requirements of the text. <em>Atriplex halimus<\/em> is the species usually suggested, a strong-growing bushy shrub related to the spinach.<\/p>\n<p class=\"h2\" id=\"Mandrake\">Mandrake <em>(Mandragora officinarum)<\/em><\/p>\n<p>The mandrake or love apple is a stemless herbaceous perennial related to the nightshade, potato, and tomato. It has a large, beetlike, often forked taproot from the top of which arise many dark leaves about a foot (30.5 centimeters) long and four inches (10.2 centimeters) wide. The plant is slightly poisonous, and the thick taproots have some resemblance in shape to the lower parts of the human body. For this reason certain aphrodisiac properties were ascribed to it (cf. Gn 30:14-16).<\/p>\n<p>The love apple was a common plant in deserted fields throughout the Holy Land. It is native to the entire Mediterranean region, southern Europe, and Asia Minor. The mandrake is mentioned in Song of Songs 7:13, though some scholars believe the writer may actually have been referring to the citron or to the common edible field mushroom, <em>Agaricus campestris.<\/em><\/p>\n<p class=\"h2\" id=\"Melon\">Melon <em>(Cucumis melo, Citrullus vulgaris)<\/em><\/p>\n<p>Any of several varieties of these two related vines having a hard rind and juicy flesh. The melons of Numbers 11:5 may be either the muskmelon <em>(Cucumis melo)<\/em> or the watermelon <em>(Citrullus vulgaris).<\/em> It may be that both fruits are referred to.<\/p>\n\n<p class=\"h2\" id=\"Millet\">Millet <em>(Panicum miliaceum)<\/em><\/p>\n<p>A grass grown in Eurasia for its edible seed. Millet seeds are the smallest of all the grass seeds cultivated as food but are produced profusely. Millet is an annual grass seldom more that two feet (.6 meter) tall. The small seeds of the millet are used on cakes and eaten uncooked by the poor of the land.<\/p>\n<p class=\"h2\" id=\"Mint\">Mint <em>(Mentha)<\/em><\/p>\n<p>Any of various plants of this family with aromatic foliage that is processed for flavoring. Quite a few mints are common in the Holy Land, but the horse mint <em>(Mentha longifolia)<\/em> is probably the one referred to in Matthew 23:23 and Luke 11:42. Mints were employed by the ancient Hebrews, Greeks, and Romans for flavoring, as a carminative in medicine, and as a condiment in cooking.<\/p>\n<p class=\"h2\" id=\"Mulberry\">Mulberry <em>(Morus nigra)<\/em><\/p>\n<p>Any tree of this family, some bearing dark-purple fruit and one bearing white fruit, having leaves used as food for silkworms. The sycamine tree of Luke 17:6 (<span>kjv<\/span>) is evidently the black mulberry, <em>Morus nigra.<\/em> It is a low-growing, thick-crowned, stiff-branched tree standing from 24 to 35 feet (7.3 to 10.7 meters) tall, though rarely more than 30 feet (9.1 meters) tall. Originally native to northern Persia, it is now cultivated throughout the Middle East for its fruit. The Chinese or Indian species, <em>M. alba,<\/em> was until recently widely cultivated in Syria and the Holy Land but is not indigenous.<\/p>\n<p class=\"h2\" id=\"Mustard\">Mustard <em>(Brassica nigra, B. arvensis)<\/em><\/p>\n<p>Various plants of this genus are native to Eurasia, some of which are cultivated for their edible seeds. While there is disagreement about the identity of the “mustard” of Matthew 13:31-32, 17:20, Mark 4:31, Luke 13:19, and 17:6, it is generally thought to be the ordinary black mustard, <em>Brassica nigra.<\/em><\/p>\n<p>The mustard Jesus referred to may be the charlock or wild mustard, <em>B. arvensis,<\/em> which normally grows from one to three feet (.3 to .9 meter) tall. Some have suggested that it was actually <em>Salvadora persica,<\/em> found in thickets around the Dead Sea. The plant has a pleasant aromatic taste resembling that of mustard, and if taken in considerable quantity, it will produce an irritation of the nose and eyes similar to that of mustard. However, this plant does not grow as far north as Galilee, and the fruits are rather large and stony, thus hardly fitting the description of the parable.<\/p>\n<p>While the seeds of the mustard are not the smallest known, they were probably the smallest familiar to the common people who comprised Jesus’ audience in Galilee.<\/p>\n<p class=\"h2\" id=\"Myrrh\">Myrrh <em>(Commiphora myrrha, C. kataf)<\/em><\/p>\n<p>Shrub or tree exuding an aromatic gum resin used in perfume and incense. Most of the references in Scripture to myrrh are to <em>Commiphora myrrha,<\/em> although <em>C. kataf<\/em> may also be involved since it grows in the same region and is similar. The two trees are native to Arabia, Ethiopia, and the Somali coast of east Africa. They yield a gummy exudation that constitutes most of the myrrh of commerce. Both species are low, scrubby, thick- and stiff-branched thorny shrubs or small trees that grow in rocky places, especially on limestone hills. In the East it is highly regarded as an aromatic substance, perfume, and medicine. The ancient Egyptians burned it in their temples and embalmed their dead with it; the Jews also used it for embalming (Jn 19:39). The Hebrews held it in high regard as a perfume (Ps 45:8).<\/p>\n\n<p class=\"h2\" id=\"Myrtle\">Myrtle <em>(Myrtus communis)<\/em><\/p>\n<p>The myrtle tree is common in the Holy Land, especially around Bethlehem, Lebanon, Hebron, and the slopes of Mt Carmel and Mt Tabor. It is native to western Asia and in good environments grows into a small evergreen tree 20 to 30 feet (6.2 to 9.1 meters) tall. More often, however, it is a straggling bush 1½ to 4 feet (.5 to 1.2 meters) tall.<\/p>\n<p>In the Bible, myrtle is referred to chiefly as a symbol of God’s generosity. Branches of myrtle trees were included among those that Nehemiah ordered to be gathered for the Feast of Tabernacles (Neh 8:15). The myrtle was symbolic not only of peace but also of justice.<\/p>\n\n<p class=\"h2\" id=\"Narcissus\">Narcissus <em>(Narcissus tazetta)<\/em><\/p>\n<p>Widely cultivated plant of this family with narrow leaves and usually white or yellow flowers with a cup-crown or trumpet-shaped crown. The polyanthus narcissus <em>(Narcissus tazetta)<\/em> appears to be the plant referred to in Isaiah 35:1. This narcissus grows abundantly on the plains of Sharon and elsewhere in Palestine. Being sweet-smelling, it is a great favorite.<\/p>\n<p class=\"h2\" id=\"Nard\">Nard <em>(Nardostachys jatamansi)<\/em><\/p>\n<p>The nard is a perennial herb with strong, pleasantly scented roots. It is native to high altitudes in the Himalayas, and its range extends from there into western Asia. The roots and spikelike wooly young stems are dried before the leaves unfold and are used for making perfume. It is still used in India as a perfume for the hair, and there is every reason to believe that the spikenard of Scripture (Sg 1:12; 4:13-14; Mk 14:3; Jn 12:3) came originally from India.<\/p>\n<p class=\"h2\" id=\"Nettle\">Nettle <em>(Urtica)<\/em><\/p>\n<p>Plant of this genus having toothed leaves covered with hairs that exude a stinging flush. Four species of nettle are found in the Holy Land: the common or great nettle, <em>Urtica dioica;<\/em> the Roman nettle, <em>U. pilulifera;<\/em> the small nettle, <em>U. urens;<\/em> and <em>U. caudata,<\/em> which is similar to the small nettle. Some nettles attain a height of five to six feet (1.5 to 1.8 meters). They are common pests of waste places and fields. They are often seen occupying ground that was once cultivated but has since been neglected (Is 34:13; Hos 9:6).<\/p>\n<p class=\"h2\" id=\"NutmegFlower\">Nutmeg Flower <em>(Nigella sativa)<\/em><\/p>\n<p>The “fitches” of Isaiah 28:25-27 (<span>kjv<\/span>) are probably the nutmeg flower, an annual plant of the buttercup family. The plant grows wild in southern Europe, Syria, Egypt, north Africa, and other Mediterranean lands, where it is extensively cultivated for its strongly pungent, pepperlike aromatic seeds. These are sprinkled over some kinds of bread and cakes in the East and are used for flavoring curries and other dishes in the Holy Land and Egypt. Cummin and nutmeg flowers are still gathered in the Holy Land in the same way described by Isaiah.<\/p>\n<p class=\"h2\" id=\"Oak\">Oak <em>(Quercus)<\/em><\/p>\n<p>At least five species of oaks are found in Palestine. One of these is the kermes oak <em>(Quercus coccifera),<\/em> the host of the insect <em>Coccus ilicis,<\/em> which produces the scarlet dye used in coloring linen and wool (Gn 38:28-30; Ex 25:4; 26:1; 28:33; 35:23; 39:24; Lv 14:4-6, 51-52; Nm 19:6; 2 Chr 2:7, 14; 3:14; Is 1:18; Heb 9:19; Rv 18:12). The kermes oak grows from 6 to 35 feet (1.8 to 10.7 meters) tall and is found in the mountainous regions of Syria, Lebanon, and the Holy Land. When it grows alone, the kermes oak often becomes a large tree. It was regularly planted by tombs in the East. The oak was always respected and even venerated in biblical times for its large size and strength, and great men were usually buried in its shade. Abraham’s oak in Hebron is an example.<\/p>\n<p>A second oak is the valonia oak <em>(Q. aegilops),<\/em> perhaps the oak of Isaiah 2:13 and 44:14. It is common in the middle montane zones and probably was abundant in the area around Bashan. The oak of Genesis 35:4, 8 is thought to have been the holm oak <em>(Q. ilex),<\/em> an evergreen oak that grows to a height of 60 feet (18.3 meters). Still another oak is <em>Q. lusitanica,<\/em> the cypress oak, a small deciduous tree seldom more than 20 feet (6.1 meters) tall. The very large acorns of this tree were sometimes eaten.<\/p>\n<p>The word translated “plain” (<span>kjv<\/span>) in Genesis 12:6, 13:18, 14:13, and 18:1 should probably be translated “oak.”<\/p>\n<p>The many references to “groves” in the OT, usually in connection with the worship of Baal or other heathen gods (Ex 34:13; Dt 16:21; Jgs 3:7; 1 Kgs 14:23; 18:19; 2 Kgs 17:16—all <span>kjv<\/span>), were probably groves of sacred oak trees.<\/p>\n<p class=\"h2\" id=\"OilTreeOleaster\">Oil Tree, Oleaster <em>(Elaeagnus angustifolia)<\/em><\/p>\n<p>Small Eurasian tree with oblong silvery leaves, greenish flowers, and olivelike fruit. There is question as to which tree is referred to when 1 Kings 6:23, 31-33 and 1 Chronicles 27:28 refer to “olive trees.” The same word occurs in Isaiah 41:19 and Micah 6:7. The plant referred to is probably the narrow-leaved oleaster <em>(Elaeagnus angustifolia),<\/em> a small stiff-branched tree or graceful shrub growing from 15 to 20 feet (4.6 to 6.1 meters) tall, common in all parts of the Holy Land except in the Jordan Valley. At one time it was particularly common on Mt Tabor and at Hebron and Samaria. The wood is hard and fine-grained and therefore well suited for carving of images and figures. The oil that it yields is a rather inferior type used in medication but not for food; this may be the oil of Micah 6:7.<\/p>\n<p class=\"h2\" id=\"Oleander\">Oleander <em>(Nerium oleander)<\/em><\/p>\n<p>Any poisonous evergreen shrub of this genus growing in warm climates. One of the suggestions for the plants identified as “roses” in various translations (Ecclus 24:14, <span>kjv<\/span>) is the oleander. This plant, originally native to the East Indies, has been cultivated throughout the warm regions of the world for centuries. It flourishes in the Holy Land today and forms dense thickets in some parts of the Jordan Valley. It is usually a shrub from 3 to 12 feet (.9 to 3.7 meters) tall. Every part of the plant is dangerously poisonous.<\/p>\n<p class=\"h2\" id=\"OliveOliveTree\">Olive, Olive Tree <em>(Olea europaea)<\/em><\/p>\n<p>Old world semitropical evergreen tree bearing edible fruit. The olive, <em>Olea europaea,<\/em> was unquestionably one of the most valuable trees known to the Jews. There are innumerable references to it in Scripture, as well as to olive oil, which was used for anointing. The tree is quite common in the Holy Land, and in many places it is the only tree of any substantial size. The branches of the wild olive are rather stiff and spinescent, and the typical cultivated tree is a multi-branched evergreen, 20 or more feet (6.1 meters) tall, with a gnarled trunk and smooth, ash-colored bark. The leaves are leathery and the flowers are small, yellow or white. The fruits are large, black or violet, ripening in September, and it is the outer fleshy parts of the fruit that yield the valuable olive oil of commerce. Thirty-one percent of the ripe fruit is oil. The ripe fruit is eaten raw, as is the green, unripe fruit. The wood of the trunk and limbs is hard, rich yellow or amber in color, and fine-grained, often handsomely variegated. It is still used today for the finest cabinetwork and turnery. The tree grows very slowly, but it attains a great age. It is difficult to kill the olive tree by cutting it down, because new sprouts are sent up from the root and all around the margins of the old stump, often forming a grove of two to five trunks, all from a single root that originally supported only one tree.<\/p>\n<p class=\"h3\" id=\"Onion\">Onion <em>(Allium)<\/em><\/p>\n<p>The onions referred to in Numbers 11:5 are undoubtedly <em>Allium cepa,<\/em> the Egyptian onion, which is made up of a compact coated bulb formed of layers consisting of broad fleshy bases of closely overlapping leaves. The leaves are slender and hollow. The entire plant has a characteristic pungent taste and odor.<\/p>\n\n<p>Closely related to the onion is the garlic, <em>A. sativum.<\/em> The common garlic is a hardy, bulbous perennial plant that is cultivated in Europe, western Asia, and Egypt. The leaves are narrow, flat, and ribbonlike. It is extremely popular with people of the Mediterranean region.<\/p>\n<p>Still another one of the onions is the leek, <em>A. porrum.<\/em> The bulb of the leek differs from that of the onion and garlic in that it is slender, cylindrical, and more than six inches (15.2 centimeters) in length. The flavor resembles that of the onion but is more pungent. The leaves are eaten as a relish or are cooked in soups. The bulbs are cut into small pieces and employed as seasoning for meat.<\/p>\n<p class=\"h2\" id=\"Palm\">Palm <em>(Phoenix dactylifera)<\/em><\/p>\n<p>The palm tree of the Bible is undoubtedly the date palm. At one time it was as characteristic of the Holy Land as it is still today of Egypt. It is characterized by a branchless, tapering stem of up to 80 feet (24.2 meters) or more in height and a large terminal cluster of feathery leaves, each six to nine feet (1.8 to 2.7 meters) or more long. Because of its height and unusual structure, it was natural that it should be used as a form of ornamentation in Eastern architecture. The stem and leaves were favorite subjects of architectural embellishment. The immense, branchlike leaves that are referred to as branches in the Bible were symbols of triumph and were used on occasions of great rejoicing (Jn 12:13; Rv 7:9). The large leaves are still used to cover the roofs and sides of houses and to give solidity to reed fences. Mats, baskets, and even dishes are made of them. Small leaves are used as dusters, and the wood of the trunk is used for timber. Rope is made from the weblike integument in the crown. The fruit, borne in an immense drooping cluster, which may weigh from 30 to 50 pounds (13.6 to 22.7 kilograms), is the chief food of many natives of Arabia and north Africa. A single tree may yield up to 200 pounds (90.7 kilograms) of dates a year. They may be dried for future use.<\/p>\n<p class=\"h2\" id=\"Papyrus\">Papyrus <em>(Cyperus papyrus)<\/em><\/p>\n<p>The Egyptian bulrush or papyrus (Ex 2:3-5; Jb 8:11; Is 18:2; 19:6-7; 35:7; 58:5) has smooth three-sided stems ordinarily attaining a height of 8 to 10 feet (2.4 to 3 meters), but sometimes even 16 feet (4.9 meters), and a thickness of two to three inches (5.1 to 7.6 centimeters) at the base with a large tuft of florets at the end. The papyrus formerly grew in great abundance along the banks of the Nile, forming what was almost a dense jungle. Today it is practically extinct in lower Egypt, although it is still found along the White Nile and in the Sudan. The papyrus still grows in parts of the Holy Land, especially around the north end of the plain of Galilee and the Huleh swamps.<\/p>\n\n<p>In addition to being used for making small vessels to float in water (Ex 2:3), for mats, and for various other domestic purposes, it is best known as the source of ancient paper. In manufacturing paper from papyrus, the stems of the plant were first peeled and the pitch then cut longitudinally into thin slices that were laid side by side. These were then sprinkled with water and pressed to unite the whole into one piece. The sheet was then dried and cut into pieces of the required size. In the better grades of papyrus paper, several layers of stem slices were laid crosswise on each other.<\/p>\n<p>The pale, fawn-colored, tassel-like inflorescences at the summit of the stems were used to adorn Egyptian temples and to crown the statues of gods. They were also worn as crowns by famous men and national heroes.<\/p>\n<p class=\"h2\" id=\"PineTree\">Pine Tree <em>(Pinus brutia, P. halepensis)<\/em><\/p>\n<p>Various evergreen trees of this family with needle-shaped leaves in clusters and seed-bearing cones. While there is considerable confusion concerning the conifers of the Bible, it seems apparent that pines are referred to in such passages as Leviticus 23:40; Nehemiah 8:15; Isaiah 41:19; and 60:13. One of the Holy Land’s pines is the Brutian pine <em>(Pinus brutia),<\/em> a mountain-inhabiting species of the northern regions of Palestine. It attains a height of 10 to 35 feet (3 to 10.7 meters) with a rather diffuse growth and branches in whorls.<\/p>\n<p>Another of the pines is the Aleppo pine, <em>Pinus halepensis.<\/em> Most of the instances of the occurrence of “fir” or “fir tree” in the <span>kjv<\/span> probably refer to the Aleppo pine (2 Sm 6:5; 1 Kgs 5:8, 10; 6:34; 2 Kgs 19:23; 2 Chr 2:8; Ps 104:17; Sg 1:17; Is 14:8; 37:24; 55:13; 60:13; Ez 27:5; 31:8; Hos 14:8; Na 2:3; Zec 11:2). It grows from 9 to 60 feet (2.7 to 18.3 meters) tall with diffuse ascending branches and yellowish or brownish branchlets.<\/p>\n<p class=\"h2\" id=\"Pistachio\">Pistachio <em>(Pistacia terebinthus, P. vera)<\/em><\/p>\n<p>The Palestine terebinth or turpentine tree is a large deciduous tree with straggling boughs. In the winter, without its leaves, it looks much like the oak. It grows from 12 to 25 feet (3.7 to 7.6 meters) tall. Every part of the tree contains a fragrant, resinous juice. It is common on the lower slopes of the hills throughout Syria, Lebanon, Palestine, and Arabia, generally growing as a solitary tree and found mostly in localities too warm or too dry for the oak that it generally replaces. Since it is native to Gilead, it is quite probable that its resinous juice formed part of the spicery that the Israelites carried to Egypt from Gilead (Gn 37:25).<\/p>\n<p>The nuts of Genesis 43:11 are apparently pistachio nuts from the pistachio tree, <em>Pistacia vera,<\/em> closely related to the terebinth. It attains a height of 10 to 30 feet (3 to 9.1 meters) with a spreading top. It is found wild in many rocky parts of Lebanon and the Holy Land. The nut has a light-colored shell and the kernel has a sweet delicate flavor much relished wherever it grows.<\/p>\n<p class=\"h2\" id=\"PlaneTree\">Plane Tree <em>(Platanus orientalis)<\/em><\/p>\n<p>Any of several trees of this family with bell-shaped fruit clusters and usually an outer bark that flakes off in patches or strips. The references in Genesis 30:37 and Ezekiel 31:8 are apparently not to the chestnut tree, which is not indigenous to Palestine, but to the oriental plane tree, <em>Platanus orientalis.<\/em><\/p>\n<p>The plane tree is a massive tree 60 feet (18.3 meters) or more tall with a trunk often of vast circumference, sometimes as much as 40 feet (12.2 meters). The outer bark peels off in sheets or scales, thus exposing a smooth whitish or yellowish inner bark. The tree is common throughout Lebanon, Syria, and the Holy Land, growing even in subalpine regions. However, it is primarily a tree of the plains and lowlands, growing on the edges of streams and lakes and in marshy places.<\/p>\n<p class=\"h2\" id=\"Pomegranate\">Pomegranate <em>(Punica granatum)<\/em><\/p>\n<p>The pomegranate is usually a small, bushlike tree but may occasionally become a large, branching shrub or small tree reaching a height of 20 to 30 feet (6.1 to 9.1 meters). The branches are often thorny. The showy bell-like flowers are usually scarlet, though sometimes yellow or white. The globular fruit is as large as an orange or medium-size apple. It has a hard rind of a bright red or yellowish color when ripe and is surmounted by the dry sepals that resemble a crown. The fruit itself is a crimson juicy pulp in which many red seeds are imbedded. The flowers of the pomegranate undoubtedly served as a pattern for the golden bells referred to in Exodus 28:33-34 and 39:24-26, and the open flowers of 1 Kings 6:32. The erect calyx lobes on the fruit served as a model for crowns of kings.<\/p>\n<p>The pomegranate is native to Asia, but it has been cultivated since prehistoric times and is now quite common in the Holy Land, in Egypt, and along the shores of the Mediterranean. It is listed as one of the pleasant fruits of Egypt (Nm 20:5) and one of the promised blessings of the Holy Land (Dt 8:8).<\/p>\n<p class=\"h2\" id=\"Poplar\">Poplar <em>(Populus euphratica, P. alba)<\/em><\/p>\n<p>Fast-growing deciduous tree of the same genus as the aspen and cottonwood. The <span>kjv<\/span> references in 2 Samuel 5:23-24 and 1 Chronicles 14:14-15 to mulberry trees are more probably to the Euphrates poplar or aspen, <em>Populus euphratica.<\/em> This tree grows to a height of 30 to 45 feet (9.1 to 13.7 meters) with spreading branches. The Euphrates aspen is found only on rivers and stream banks throughout the area from Syria through the Holy Land to Stony Arabia. It is especially common in the Jordan Valley.<\/p>\n<p>The white poplar <em>(Populus alba)<\/em> is common in wet places in Syria, Lebanon, the Holy Land, and Sinai. It attains a height of 30 to 60 feet (9.1 to 18.3 meters) with spreading branches. Some suggest that the altars of various pagan religions were usually erected on the top of a hill and in the shade of a poplar grove.<\/p>\n<p class=\"h2\" id=\"Quince\">Quince <em>(Cydonia oblonga)<\/em><\/p>\n<p>Tree native to western Asia, having white flowers and applelike fruit that is edible when cooked. Some believe that the “apples” of the OT were quinces, <em>Cydonia oblonga.<\/em> The quince tree is quite common in the Holy Land, though chiefly as a cultivated tree. It may occur wild in the northern parts of Syria. It is native to northern Persia and Asia Minor. The fruit is yellowish and highly fragrant, and it is the fragrance that caused it to be held in high regard by the ancients.<\/p>\n<p class=\"h2\" id=\"Reed\">Reed <em>(Juncus, Scirpus, Typha angustata, Arundo donax)<\/em><\/p>\n<p>Numerous species of the rush and bulrush grow in the Holy Land. There are at least 21 varieties of rushes. The common soft rush or bog rush <em>(Juncus effusus)<\/em> is found in wet places, even in the Sinai and other deserts. The sea or hard rush <em>(J. maritimus)<\/em> is found in damp places throughout the Holy Land and even in Sinai.<\/p>\n<p>At least 15 kinds of bulrushes <em>(Scirpus)<\/em> are known in the Holy Land. The cluster-headed club rush <em>(Scirpus holoschoenus)<\/em> is common in damp places throughout the Holy Land to the Sinai. The lake club rush or tall bulrush <em>(S. lacustris)<\/em> is found in swamps and ditches throughout northern Africa to the Dead Sea. The sea club rush or salt marsh club rush <em>(S. maritimus)<\/em> is found in ditches and swamps in many places of the Holy Land. Any of these species may be the one referred to in Job 8:11; Isaiah 9:14; 19:6, 15.<\/p>\n<p>The reference in Genesis 41:2 to the feeding of cattle in the meadow seems to be to the tall reed <em>(Arundo donax),<\/em> which grows 18 feet (5.5 meters) or more in height. This plant is also known as the Persian reed and is common throughout the Holy Land, Syria, and the Sinai peninsula. It is a gigantic grass that may have a stem diameter of two or three inches (5.1 to 7.6 centimeters) at the base and is terminated by a plume of white flowers similar to those of the sugarcane or pampas grass. The plant was used for many purposes by the ancients: for walking sticks, fishing rods, measuring rods, and musical pipes. It is, therefore, quite possible that the “reed” of Matthew 27:48 and Mark 15:36 was a carpenter’s reed or measuring rod.<\/p>\n<p><em>See also<\/em> Papyrus.<\/p>\n<p class=\"h2\" id=\"Rue\">Rue <em>(Ruta chalepensis, R. graveolens)<\/em><\/p>\n<p>Aromatic Eurasian plant with evergreen leaves that yield an acrid, volatile oil once used in medicine. There is little question as to the correctness of the translation of “rue” in Luke 11:42, but there is some doubt as to the exact species. Most writers think that it was the common rue <em>(Rue graveolens),<\/em> a perennial shrubby plant with erect stems two to three feet (.6 to .9 meter) tall and deeply cut leaves. A very strong odor emanates from the foliage. This species is native to the Mediterranean region and grows wild in the Holy Land, especially on Mt Tabor.<\/p>\n<p>Rue was highly thought of by the ancients as a medicinal, supposed to prevent dizziness, dumbness, epilepsy, eye inflammations, insanity, and the “evil eye.” Rue was also used for seasoning dishes.<\/p>\n<p class=\"h2\" id=\"Rush\">Rush <em>(Butomus umbellatus)<\/em><\/p>\n<p>Generic term for any of various grasslike marsh plants having pliant, hollow, or pithy stems. There is considerable uncertainty about the identification of the plant referred to in Genesis 41:2 translated in the <span>kjv<\/span> as “meadow,” and in Job 8:11 as “flag.” Since it is mentioned along with the papyrus in the Job passage, it seems that it refers to a specific kind of plant rather than to an aggregate of plants in a meadow. From the description in Genesis as being a plant on which Pharaoh’s cattle might feed along the banks of the Nile and yet not the papyrus, it may refer to the flowering rush or water gladiola <em>(Butomus umbellatus),<\/em> which flourishes both in Egypt and in the Holy Land, along with the papyrus.<\/p>\n<p><em>See also<\/em> Reed.<\/p>\n<p class=\"h2\" id=\"Saffron\">Saffron <em>(Crocus sativus)<\/em><\/p>\n<p>Saffron, referred to in Song of Songs 4:14, is the product of several species of <em>Crocus,<\/em> especially of the blue-flowered saffron crocus <em>(C. sativus),<\/em> which is native to Greece and Asia Minor. The commercial product consists of the stigma and upper portions of the style, the top parts of the flower ovary, which are collected shortly after the flower opens. It requires at least 4,000 stigmas to make an ounce of saffron. After being gathered, the stigmas are dried in the sun, pounded, and made into small cakes. Saffron is used principally as a yellow dye and also as a fruit coloring for curries and stews.<\/p>\n<p>Another, entirely different kind of dye-producing plant <em>(Carthamus tinctorius)<\/em> called carthamine, bastard saffron, or safflower is a member of the thistle family. Its red florets yield a dye used extensively for coloring silk, in cooking, and for adulterating genuine saffron. It is an annual spiny plant three to four and a half feet (1.4 meters) tall, native to Syria and Egypt. In Egypt the grave clothes of mummies were dyed with this material, and it is quite possible that this plant may also have been the saffron of the Bible.<\/p>\n<p class=\"h2\" id=\"Sage\">Sage <em>(Salvia judaica)<\/em><\/p>\n<p>The Judean sage grows to three feet (.9 meter) tall in the mountains and hills of Palestine. Its stems are four-angled, stiff, and rough. The plant grows from Syria south through Nazareth, Hebron, Tiberius, Samaria, and Judea.<\/p>\n<p>This plant is the origin of the design of the seven-branched lampstand of Exodus 37:17-18, which is known as the menorah, the traditional Jewish symbol. The inflorescence of the plant, when pressed flat, has almost exactly the same shape and form as the seven-branched candlestick, with its central spike and three pairs of side branches each bending upward and inward in a symmetrical fashion. On each branch of the plant’s inflorescence are whorls or buds that perhaps give the idea for the “knops” (<span>kjv<\/span>) or “knobs” on the biblical golden candlesticks.<\/p>\n<p class=\"h2\" id=\"Spelt\">Spelt <em>(Triticum aestivum)<\/em><\/p>\n<p>Hardy member of the wheat family. The rye of Exodus 9:32 and Isaiah 28:25, as well as the fitches of Ezekiel 4:9 (all <span>kjv<\/span>) are thought to be spelt. It is a hard-grained species of wheat with loose ears and grains triangular in cross-section, and was the most common form of wheat in early times. It has a stouter stem than wheat and strong spikes of grain. Bread made of its flour is much inferior to that made from wheat, but spelt will thrive in almost any kind of soil and will yield a crop on land that is unfit for wheat. The ancients preferred it to barley for bread.<\/p>\n<p class=\"h2\" id=\"StoraxTree\">Storax Tree <em>(Styrax officinalis)<\/em><\/p>\n<p>Various trees of this genus yielding an aromatic resin. Today it is thought that the stacte of Exodus 30:34 was derived from the storax tree. It is an irregularly stiff-branched shrub or small tree 9 to 20 feet (2.7 to 6.1 meters) tall. This tree is abundant on low hills and rocky places from Lebanon through the Holy Land. Its gum is obtained by making incisions in the stems and branches. It is highly perfumed and is still prized today as a perfume.<\/p>\n<p class=\"h2\" id=\"Sycamore\">Sycamore-fig <em>(Ficus sycomorus)<\/em><\/p>\n<p>Tree of northeastern Africa and adjacent Asia, related to the fig. The word translated “sycamore” in 1 Kings 10:27; 1 Chronicles 27:28; 2 Chronicles 1:15; 9:27; Psalm 78:47; Isaiah 9:10; Amos 7:14; and Luke 19:4 undoubtedly refers to the well-known sycamore-fig, which is also known as the mulberry-fig or fig-mulberry. It should not be confused with the common sycamore of the North American continent, which is actually a plane tree. The sycamore-fig of the Bible is a strong-growing, robust, wide-spreading tree growing 30 to 40 feet (9.1 to 12.2 meters) tall and sometimes attaining a trunk circumference of 20 feet (6.1 meters) or more with a crown 120 feet (36.6 meters) in diameter. It is a tree that is easily climbed and is frequently planted along roadsides, which accounts for the reference in Luke 19:4. It produces an abundant amount of fruit in clusters on all parts of the tree, on both young and old branches and even on the trunk itself. It is very similar to the common fig, only smaller and much inferior in quality. In David’s day it was so valuable that he appointed a special overseer for the sycamore trees (1 Chr 27:28). It is thought that Amos was not a gatherer of sycamore fruit but rather a dresser of sycamore trees.<\/p>\n<p class=\"h2\" id=\"Tamarisk\">Tamarisk <em>(Tamarix)<\/em><\/p>\n<p>The references in Genesis 21:33 and 1 Samuel 22:6 and 31:13 seem to be to the tamarisk. These trees or shrubs are small and fast-growing with a durable wood. They are abundant in deserts, dunes, and salt marshes. <em>Tamarix aphylla<\/em> is leafless and has small white flowers. These trees or shrubs often provide a soothing touch of green foliage and a promise of cooling shade to the traveler. Tamarisks are able to survive because they either have small, scalelike leaves, which lose little moisture by transpiration, or no leaves at all. The larger of the tamarisks are valued for their wood in a region where wood is scarce. The wood was used for building and also as a source of an excellent type of charcoal.<\/p>\n<p class=\"h2\" id=\"Terebinth\">Terebinth <em>(Pistacia terebinthus)<\/em><\/p>\n<p><em>See<\/em> Pistachio (above).<\/p>\n<p class=\"h2\" id=\"ThistleThorn\">Thistle, Thorn <em>(Lycium europaeum, Solanum incanum, Centaurea, Silybum marianum, Ruscus aculeatus, Agrostemma githago, Paliurus spina-christi, Zizyphus spina-christi)<\/em><\/p>\n<p>There are 22 different Hebrew and Greek words used in Scripture to refer to spiny or prickly shrubs or weeds, and these are translated as “bramble,” “brier,” “cockle,” “thorn,” and “thistle.” At present, there are about 125 species of thorns and thistles that grow in the Holy Land.<\/p>\n<p>The bramble in the allegory of Judges 9:14-15 is believed to refer to the European boxthorn or desert-thorn, <em>Lycium europaeum.<\/em><\/p>\n<p>The general consensus is that the “briers” of Isaiah 10:17, 55:13, Micah 7:4, and Hebrews 6:8 are the Palestine nightshade <em>(Solanum incanum),<\/em> or “Jericho potato.”<\/p>\n<p>The thistles of Genesis 3:17-18, 2 Kings 14:9, 2 Chronicles 25:18, Hosea 10:8, and Matthew 7:16, as well as the thorns of Matthew 13:7 and Hebrews 6:8, are thought to be one of the species of the thistle, <em>Centaurea.<\/em> Among the more common thistles in the Holy Land are the true star-thistle <em>(Centaurea calcitrapa),<\/em> the dwarf centaury <em>(C. verutum),<\/em> the Iberian centaury <em>(C. iberica),<\/em> and the lady’s thistle <em>(Silybum marianum).<\/em> Some thistles attain a height of five to six feet (.9 to 1.8 meters). Thistles are characteristic of an area that is uncultivated and neglected. Many have beautiful flowers, but all are covered with sharp spines.<\/p>\n<p>The references in Ezekiel 2:6 to “briers” and Ezekiel 28:24 to a “pricking brier” may be to the prickly butchers-broom or knee-holly, <em>Ruscus aculeatus.<\/em> The plant is common in rocky woods in the northern regions of the Holy Land, especially around Mt Tabor and Mt Carmel.<\/p>\n<p>The cockle of Job 31:40 (<span>nlt<\/span> “weeds”) perhaps refers to the corn cockle, <em>Agrostemma githago.<\/em> This plant is common in grainfields throughout the Holy Land. It is a strong-growing and troublesome weed in grainfields, growing from one to three feet (.3 to .9 meter) tall.<\/p>\n<p>Many commentators think that the “thorns” out of which the crown of thorns (Mt 27:29; Jn 19:2) was made were from the Christ-thorn <em>(Paliurus spina-christi).<\/em> This belief has led to its specific name; the Christ-thorn is a spiny plant that ordinarily grows as a straggling shrub three to nine feet (.9 to 2.7 meters) tall. The flexible branches are armed at the base of each leaf with a pair of unequal, stiff, sharp spines. The unusual pliable texture of the young branches renders it particularly easy to plait into a crownlike wreath.<\/p>\n<p>The thorns of Judges 8:7, Isaiah 7:19, 9:18, 55:13, and Matthew 7:16 may refer to the Syrian Christ-thorn <em>(Zizyphus spina-christi),<\/em> a shrub or small tree 9 to 15 feet (2.7 to 4.6 meters) tall, sometimes growing into a 40-foot (12.2-meter) tree with smooth white branches bearing a pair of stout, unequal, recurved spines at the back of each leaf.<\/p>\n<p><em>See also<\/em> Bramble; Buckthorn (above).<\/p>\n<p class=\"h2\" id=\"Tulip\">Tulip <em>(Tulipa montana, T. sharonensis)<\/em><\/p>\n<p>Any of several bulbous plants of this family native to Asia. The rose of Sharon in Song of Songs 2:1 may be the mountain tulip, <em>Tulipa montana,<\/em> or the closely related Sharon tulip, <em>T. sharonensis.<\/em> The former is an attractive plant that grows from a bulb and has leaves that are often wavy-margined. The species is common in the mountainous regions of Syria, Lebanon, and the Anti-Lebanon. It is primarily a mountainous species. The Sharon tulip <em>(T. sharonensis)<\/em> is found in sandy places on the Sharon coastal plains.<\/p>\n<p class=\"h2\" id=\"Tumbleweed\">Tumbleweed <em>(Gundelia tournefortii, Anastatica hierochuntica)<\/em><\/p>\n<p>The references in Psalm 83:13 to “whirling dust” and in Isaiah 17:13 to “wheel” or “rolling thing” (<span>niv<\/span> “tumbleweed”) seem to be to the Palestinian tumbleweed <em>(Gundelia tournefortii),<\/em> a member of the thistle family. It is a prickly herb with milky juice. It rolls over the land and gathers in tremendous heaps in hollows.<\/p>\n<p class=\"h2\" id=\"Vegetable\">Vegetable<\/p>\n<p>Scriptural references to vegetables are probably, in most cases, to the dried leguminous seeds of beans and lentils.<\/p>\n<p class=\"h2\" id=\"Vine\">Vine <em>(Vitis vinifera)<\/em><\/p>\n<p>Any plant with a flexible stem that climbs, twines, or creeps along a surface or support. The common grapevine <em>(Vitis vinifera)<\/em> is mentioned throughout the Bible. The fruitful vine (Ez 17:5-10) and the vine brought out of Egypt (Ps 80:8) were symbolic of the Jewish people. Jesus compares himself to the true vine, of which his disciples were the branches (Jn 15:1-6).<\/p>\n<p>The grapevine of the Old World sometimes assumes the characteristics of a tree, with stems up to a foot and a half (45.7 centimeters) in diameter, the branches then being trained on a trellis and bearing bunches of grapes 10 to 12 pounds (4.5 to 5.4 kilograms) in weight, with the individual grapes the size of small plums. Bunches have been produced weighing as much as 26 pounds (11.8 kilograms). The vines of the Holy Land were always renowned both for the luxuriance of their growth and for the immense clusters of grapes they produced. Thus it does not seem improbable that the spies sent to the Promised Land should have employed a pole to transport some of the clusters home (Nm 13:23-24).<\/p>\n<p>The wild grape <em>(Vitis orientalis)<\/em> is referred to in Isaiah 5:2-4, Jeremiah 2:21, and Ezekiel 15:2-6. It is known as the native wild fox grape and has small, black, acidic berries about the size of currants with little juice.<\/p>\n<p class=\"h2\" id=\"Walnut\">Walnut <em>(Juglans regia)<\/em><\/p>\n<p>Any of several trees of this genus having round, sticky fruit enclosing an edible nut. The reference in Song of Songs 6:11 to “nuts” is thought to refer to the Persian or common walnut, <em>Juglans regia.<\/em> The tree is believed to have been indigenous to northern Persia, but it is actually found wild in many parts of northern India, eastward as far as China, and westward through Persia. At the time of Solomon, it was widely cultivated for its fruit throughout the East. Perhaps Solomon’s garden of nuts was a part of his extensive gardens at Etham, six miles (9.7 kilometers) from Jerusalem.<\/p>\n<p class=\"h2\" id=\"WaterLily\">Water Lily <em>(Nymphaea)<\/em><\/p>\n<p>Any of numerous aquatic plants of this genus with floating leaves and showy flowers. The carved lily ornamentation of 1 Kings 7:19-26 and 2 Chronicles 4:5 was probably patterned after the flowers of the water lily. Few flowers can equal the Egyptian lotus or water lily <em>(Nymphaea lotus)<\/em> in beauty. It looks very much like a large white rose and at one time floated in profusion on the waters of the Nile.<\/p>\n<p>The common European white water lily <em>(N. alba)<\/em> was also familiar to the children of Israel. It grows not only in Europe but also in the Holy Land and North Africa. It is, however, not as common in Egypt as is the white lotus.<\/p>\n<p>Another water lily with which the Israelites were probably familiar is the blue lotus, <em>N. caerulea.<\/em> Its leaves are 12 to 16 inches (30.5 to 40.6 centimeters) across and it has light-blue flowers that are three to six inches (7.6 to 15.2 centimeters) in diameter.<\/p>\n<p class=\"h2\" id=\"Wheat\">Wheat <em>(Triticum aestivum, T. compositum)<\/em><\/p>\n<p>Various cereal grasses of this family widely cultivated for its edible grain. Five kinds of wheat are native to—and still wild in—the Holy Land, and at least eight others are cultivated there today; probably most, if not all, were known in Bible times. The wild varieties were probably more abundant then than they are today. Among these are the einkorn <em>(T. monococcum),<\/em> the thaoudar <em>(T. thaoudar),<\/em> and the wild emmer <em>(T. dicoccoides).<\/em> The composite wheat <em>(T. compositum),<\/em> with its branched spikes, often bearing as many as seven heads per stalk, is definitely referred to in Genesis 41:5-57. It is depicted on numerous Egyptian monuments and on inscriptions and is still commonly seen in the Nile Delta, where it is known as “mummy wheat.” It is also cultivated in the Holy Land.<\/p>\n<p>The most frequently mentioned wheat of the Bible is undoubtedly the commonly cultivated summer and winter wheat, <em>Triticum aestivum.<\/em> It is an abundant annual grass cultivated in Egypt and other Eastern lands since earliest times. The exact place of its origin is unknown. Grains of wheat have been found in the most ancient Egyptian tombs and in the remains of prehistoric lake dwellings in Switzerland. It was certainly the chief grain of Mesopotamia in Jacob’s time (Gn 30:14).<\/p>\n<p>Corn in biblical days often included a mixture of peas, beans, lentils, cummin, barley, millet, and spelt, but wheat was always its main constituent. Egypt was a great grain-producing country, and Abram (Gn 12:10) and Joseph’s brothers (ch 42) naturally turned to Egypt for wheat when famine visited Canaan.<\/p>\n<p>The mills, millstones, granaries, and threshing floors mentioned in the Bible all refer to equipment employed in processing grain to produce flour. The fine flour of which the showbread loaves were made (Lv 24:5) was unquestionably wheat flour. Wheat intended for home consumption was often stored in the central part of the house; this explains the story told in 2 Samuel 4:6. It was also sometimes stored in dry wells (2 Sm 17:19).<\/p>\n<p class=\"h2\" id=\"Wormwood\">Wormwood <em>(Artemisia judaica, A. herba-alba)<\/em><\/p>\n<p>Wormwood is a general name given to a group of woody plants with a strong aromatic odor. Wormwood plants have a strong, bitter taste, and their young shoots and branch tips furnish the “wormwood” of commerce. Its bitter taste accounts for its being spoken of with gall—as being symbolic of bitter calamity and sorrow (Prv 5:4; Jer 9:15; 23:15; Lam 3:15, 19). <em>Artemisia herba-alba<\/em> is the common species of wormwood in the Holy Land today. It is strongly aromatic, smelling like camphor, and bitter. <em>A. judaica<\/em> occurs only in the Sinai.<\/p>\n<p>Absinthe is made from species of this group. It first leads to greater activity and pleasant sensations and fills the mind with grandiose ideas (Lam 3:15). The habitual use of it, however, brings on a stupor and gradual diminution of intellectual faculties, ending in delirium and even death. Perhaps the hemlock of Amos 6:12 was wormwood.<\/p>","content_en":"<h3>PLANTS<\/h3>\n<p>Identifying biblical plants has always been a difficult task, partly because people continue to identify the biblical elm, sycamore, lily, rose, and vine with modern plants, and also because they assume that all the plants now growing in the Holy Land were there in ancient biblical days, or that the plants referred to in the Bible are still to be found there today. Unfortunately, many plants now quite common in the Holy Land were not there in biblical days. Many plants that once grew in abundance in the Holy Land are now extinct. Some have been driven out by foreign invaders; others have been exterminated or nearly exterminated by overcultivation of the land, the destruction of forests, and the resulting changes in climatic and other environmental conditions. At one time the Holy Land was a land of palm trees, with the date palm as abundant and characteristic there as it was in Egypt, but today the date palm is much less common. Similarly, in antiquity, the towering cedars clothed the slopes of Lebanon and other mountain ranges. Now the few remaining specimens must be carefully fenced in to protect them against trampling and the ravages of goats.<\/p>\n<p>Preview<\/p>\n<p>• Acacia<\/p>\n<p>• Acanthus<\/p>\n<p>• Algum<\/p>\n<p>• Almond<\/p>\n<p>• Almug<\/p>\n<p>• Aloe<\/p>\n<p>• Apple<\/p>\n<p>• Apricot<\/p>\n<p>• Ash<\/p>\n<p>• Aspen<\/p>\n<p>• Balm<\/p>\n<p>• Barley<\/p>\n<p>• Bdellium<\/p>\n<p>• Bean<\/p>\n<p>• Bitter Herbs<\/p>\n<p>• Boxthorn, European<\/p>\n<p>• Box Tree<\/p>\n<p>• Bramble<\/p>\n<p>• Broom<\/p>\n<p>• Buckthorn<\/p>\n<p>• Bush<\/p>\n<p>• Buttercup<\/p>\n<p>• Calamus<\/p>\n<p>• Cane<\/p>\n<p>• Caper Plant<\/p>\n<p>• Carob Tree<\/p>\n<p>• Cassia<\/p>\n<p>• Castor Oil Plant<\/p>\n<p>• Cedar<\/p>\n<p>• Chicory<\/p>\n<p>• Cinnamon<\/p>\n<p>• Citron Tree<\/p>\n<p>• Coriander<\/p>\n<p>• Cotton<\/p>\n<p>• Cucumber<\/p>\n<p>• Cummin<\/p>\n<p>• Cypress<\/p>\n<p>• Dandelion<\/p>\n<p>• Darnel Grass<\/p>\n<p>• Dill<\/p>\n<p>• Ebony<\/p>\n<p>• Endive<\/p>\n<p>• Fig, Fig Tree<\/p>\n<p>• Fir Tree<\/p>\n<p>• Flax<\/p>\n<p>• Frankincense<\/p>\n<p>• Galbanum<\/p>\n<p>• Garlic<\/p>\n<p>• Gourd, Wild<\/p>\n<p>• Hedge<\/p>\n<p>• Henna<\/p>\n<p>• Hyacinth<\/p>\n<p>• Hyssop<\/p>\n<p>• Juniper<\/p>\n<p>• Laurel or Sweet Bay<\/p>\n<p>• Leek<\/p>\n<p>• Lentil<\/p>\n<p>• Lettuce<\/p>\n<p>• Lily<\/p>\n<p>• Lotus Bush<\/p>\n<p>• Mallow<\/p>\n<p>• Mandrake<\/p>\n<p>• Melon<\/p>\n<p>• Millet<\/p>\n<p>• Mint<\/p>\n<p>• Mulberry<\/p>\n<p>• Mustard<\/p>\n<p>• Myrrh<\/p>\n<p>• Myrtle<\/p>\n<p>• Narcissus<\/p>\n<p>• Nard<\/p>\n<p>• Nettle<\/p>\n<p>• Nutmeg Flower<\/p>\n<p>• Oak<\/p>\n<p>• Oil Tree, Oleaster<\/p>\n<p>• Oleander<\/p>\n<p>• Olive, Olive Tree<\/p>\n<p>• Onion<\/p>\n<p>• Palm<\/p>\n<p>• Papyrus<\/p>\n<p>• Pine Tree<\/p>\n<p>• Pistachio<\/p>\n<p>• Plane Tree<\/p>\n<p>• Pomegranate<\/p>\n<p>• Poplar<\/p>\n<p>• Quince<\/p>\n<p>• Reed<\/p>\n<p>• Rue<\/p>\n<p>• Rush<\/p>\n<p>• Saffron<\/p>\n<p>• Sage<\/p>\n<p>• Spelt<\/p>\n<p>• Storax Tree<\/p>\n<p>• Sycamore<\/p>\n<p>• Tamarisk<\/p>\n<p>• Terebinth<\/p>\n<p>• Thistle, Thorn<\/p>\n<p>• Tulip<\/p>\n<p>• Tumbleweed<\/p>\n<p>• Vegetable<\/p>\n<p>• Vine<\/p>\n<p>• Walnut<\/p>\n<p>• Water Lily<\/p>\n<p>• Wheat<\/p>\n<p>• Wormwood<\/p>\n<p class=\"h2\" id=\"Acacia\">Acacia <em>(Acacia tortilis<\/em> and <em>A. seyal)<\/em><\/p>\n<p>Any tree or shrub of the mimosa family of plants growing in warm regions. The plant referred to in the <span>kjv<\/span> as “shittah” (singular) or “shittim” (plural) is undoubtedly the acacia tree, the only timber tree of any considerable size in the Arabian desert. <em>Acacia tortilis<\/em> is by far the largest and most common tree in the desert in which the Israelites wandered for 40 years. It is especially conspicuous on Mt Sinai and was probably the species used for the tabernacle furnishings. <em>A. seyal<\/em> is less common, at least today. It can grow as high as 25 feet (7.6 meters), and bears yellow flowers on twisted branches. The wood is close grained, heavy and hard, orange-brown in color, and much valued in cabinetwork. The ancient Egyptians clamped shut mummy coffins with acacia wood.<\/p>\n<p class=\"h2\" id=\"Acanthus\">Acanthus <em>(Acanthus syriacus)<\/em><\/p>\n<p>The acanthus, perhaps referred to in Job 30:7 and Zephaniah 2:9, is a perennial thistlelike herb or small shrub about three feet (.9 meter) tall, and is a common weed in all Eastern countries. It has been used since time immemorial as a model for the leaf or scroll decorations in art.<\/p>\n<p class=\"h2\" id=\"Algum\">Algum <em>(Juniperus excelsa Bieb)<\/em><\/p>\n<p>The timber from Lebanon referred to in 2 Chronicles 2:8 is probably the juniper. Some translators hold, however, that algum and almug are Hebrew variants for the same tree (see <span>nlt<\/span> mg, 2 Chr 2:8).<\/p>\n<p><em>See also<\/em> Almug (below).<\/p>\n<p class=\"h2\" id=\"Almond\">Almond <em>(Amygdalus communis)<\/em><\/p>\n<p>The almond is a peachlike tree with saw-toothed pointed leaves and gray bark. It grows to a height of from 10 to 25 feet (3 to 7.6 meters). It blooms very early in the year; its Hebrew name has its roots in “watch for.” To the Jews it was a welcome harbinger of spring (Jer 1:11).<\/p>\n\n<p class=\"h2\" id=\"Almug\">Almug <em>(Pterocarpus santalinus)<\/em><\/p>\n<p>The precious wood imported by King Solomon and used in making the pillars for the temple and for making harps and psalteries (1 Kgs 10:11-12). This timber was brought by sea from Ophir to Ezion-geber, near Elath. Modern authorities suggest that Ophir was either in Arabia, India, or East Africa near Mozambique. The reference to “algum“ in 2 Chronicles 2:8 is possibly to this tree. <em>See<\/em> Algum (above).<\/p>\n<p class=\"h2\" id=\"Aloe\">Aloe <em>(Aloe succotrina, Aquilaria agallocha)<\/em><\/p>\n<p>Chiefly African, lilylike plant of the genus <em>Aloes,<\/em> certain species of which yield a drug and a fiber. Aloe is an aromatic substance mentioned in the Bible, together with myrrh, balm, and other fragrant plants (Ps 45:8; Prv 7:17; Sg 4:14; Jn 19:39). Most scholars think these passages refer to two different plants. The OT plant is likely to have been <em>Aquilaria agallocha,<\/em> the eaglewood, a large tree growing up to 120 feet (36.6 meters) tall with a trunk 12 feet (3.7 meters) in circumference. It is native to northern India, Malaya, and Indochina. The decaying wood is highly fragrant, and as such is highly valued as perfume and incense and for fumigation.<\/p>\n<p>The aloe of John 19:39 is thought to be the true aloe <em>(Aloe succotrina),<\/em> the juice of which was used by the Egyptians in embalming. Its smell, however, is not very agreeable, and it has a bitter taste. It is sometimes used by veterinarians as a horse medicine.<\/p>\n<p class=\"h2\" id=\"Apple\">Apple <em>(Malus sylvestris)<\/em><\/p>\n<p>The identity of the fruit identified by the Hebrew word <span class=\"hebrew\" lang=\"he\">tappuach<\/span> (Prv 25:11; Sg 2:3, 5; 7:8; 8:5) continues to be debated. In most English translations it has been rendered “apple” because of its close linguistic tie to the Arabic word <em>tuffah.<\/em> Many scholars identify this tree as the apricot, questioning whether apples fit the biblical description “apples of gold” and whether the apple tree was cultivated in ancient Palestine. Recent excavations at Kadesh-barnea, however, have uncovered carbonized apples, probably a crab apple <em>(Malus sylvestris),<\/em> dating to the ninth century <span>BC<\/span>. This would certainly allow for this ornamental apple’s cultivation in Solomon’s gardens.<\/p>\n<p><em>See also<\/em> Apricot (below).<\/p>\n<p class=\"h2\" id=\"Apricot\">Apricot <em>(Prunus armeniaca)<\/em><\/p>\n<p>The identification of the Hebrew word <span class=\"hebrew\" lang=\"he\">tappuach<\/span> with the apricot continues to be debated. The apricot tree produces yellow-orange peachlike edible fruit and is native to western Asia and Africa. It is abundant in the Holy Land and probably has been so since early biblical times. The tree is a round-headed reddish-barked tree growing 30 feet (9.1 meters) tall. Most translations render this Hebrew word “apple,” though many scholars identify it with the apricot because of its descriptions in the biblical text (see Prv 25:11; Sg 2:3, 5; 7:8; 8:5; Jl 1:12).<\/p>\n<p><em>See also<\/em> Apple (above).<\/p>\n<p class=\"h2\" id=\"Ash\">Ash <em>(Alhagi maurorum, Fraxinus ornus, Tamarix mannifera)<\/em><\/p>\n<p>There are several ash trees found in the Near East. One of these, the prickly alhagi <em>(Alhagi maurorum),<\/em> is a member of the pea family. It is a low, many-stemmed, much-branched shrub growing about three feet (.9 meter) tall with somewhat hairy twigs and pealike flowers. During the heat of the day, leaves exude a sweet, gummy substance that hardens in the air and is collected by shaking the bushes over a spread-out cloth.<\/p>\n<p>The manna tamarisk <em>(Tamarix mannifera)<\/em> is a multibranched shrub or a small tree 9 to 15 feet (2.7 to 4.6 meters) tall with rigid branches that have tiny pink flowers. It is found on deserts from the Holy Land to Arabia and the Sinai.<\/p>\n<p>The flowering or manna ash <em>(Fraxinus ornus)<\/em> is a tree that grows from 15 to 50 feet (4.6 to 15.2 meters) tall. The fruits are very similar to those produced by our species of ash. The ash of Isaiah 44:14 (<span>kjv<\/span>) is believed to be the Aleppo pine.<\/p>\n<p class=\"h2\" id=\"Aspen\">Aspen <em>(Populus euphratica<\/em> or <em>P. tremula)<\/em><\/p>\n<p>Any of several trees of the genus <em>Populus<\/em> with leaves attached by flattened leafstalks so that they tremble or “quake” in the wind.<\/p>\n<p class=\"h2\" id=\"Balm\">Balm <em>(Balanites aegyptiaca, Pistacia lentiscus, Commiphora opobalsamum<\/em><em>)<\/em><\/p>\n<p>An oily aromatic resin exuded by chiefly tropical trees and shrubs and used medicinally; trees and shrubs producing this substance. References in Genesis 37:25, Jeremiah 8:22, 46:11, and 51:8 are thought to be either the Jericho balsam <em>(Balanites aegyptiaca)<\/em> or the lentisk or mastic tree <em>(Pistacia lentiscus).<\/em> The Jericho balsam is very common in Egypt, North Africa, the plains of Jericho, and the hot plains bordering on the Dead Sea. It is a small desert-loving plant, 9 to 15 feet (2.7 to 4.6 meters) tall, with slender, thorny branches and small clusters of green flowers.<\/p>\n<p>The lentisk or mastic tree is native to the Holy Land, and the reference in Genesis 43:11 is probably to this plant, since the implication is that this is a native product of the Holy Land unknown in Egypt at the time. This tree is a shrubby or bushy tree 3 to 10 feet (.9 to 3 meters) tall with evergreen leaves. The “balm” is a fragrant gummy exudation of the sap secured by making incisions in the stems and branches, usually in August. The best grades are in the form of yellow-white translucent tears or drops; they are employed in medicine as an astringent. The poorer grades are used extensively as a varnish. Children in the East use it as chewing gum.<\/p>\n<p>References to spices in 1 Kings 10:10, 2 Kings 20:13, Song of Songs 3:6, Isaiah 39:2, and Ezekiel 27:17 are thought to be the balm of Gilead <em>(Commiphora opobalsamum),<\/em> which in spite of its name is not a native of Gilead or even of the Holy Land but is indigenous to Arabia, especially the mountainous regions of Yemen. The trees were still in existence on the plain of Jericho at the time of the Roman conquest. The Roman conquerors carried branches to Rome as trophies of their victory over the Jews.<\/p>\n<p>This tree is a small, stiff-branched evergreen tree seldom more than 15 feet (4.6 meters) high with straggling branches. The “balm” is obtained by making incisions in the stem and branches of the tree. The sap soon hardens into small irregular nodules that are collected. Gum is also procured from green and ripe fruit.<\/p>\n<p><em>See also<\/em> Myrrh (below).<\/p>\n<p class=\"h2\" id=\"Barley\">Barley <em>(Hordeum distichon)<\/em><\/p>\n<p>A cereal grass bearing bearded flower spikes and edible seeds. The common barley <em>(Hordeum distichon),<\/em> the winter barley <em>(H. hex<\/em><em>astichon),<\/em> and the spring barley <em>(H. vulgare)<\/em> have been cultivated in temperate regions of the world since time immemorial and today still constitute one of the principal grain foods. Barley and wheat were the two staple cereal crops of Egypt and the Holy Land. Being less expensive, barley was mostly used for feeding cattle, although it was also used by itself or mixed with wheat and other seed as food for man (Ez 4:9-12). Barley is mentioned in the Bible over 30 times, either as a plant growing in the fields or in reference to products made from it, such as barley meal, barley bread, barley cakes, and barley loaves. As the common food of the poor, barley was also regarded as a symbol of poverty and cheapness or worthlessness (Hos 3:2).<\/p>\n<p class=\"h2\" id=\"Bdellium\">Bdellium <em>(Commiphora africana)<\/em><\/p>\n<p>Aromatic gum resin similar to myrrh, produced by various trees of the genus <em>Commiphora<\/em> of Africa and western Asia. The reference in Genesis 2:12 and Numbers 11:7 to bdellium is thought by most scholars today to refer to a gum resin, obtained from a shrub, <em>Commiphora africana<\/em>, that grows in south Arabia and northeastern Africa. The resin is yellowish, transparent, and fragrant, and looks like a pearl.<\/p>\n<p class=\"h2\" id=\"Bean\">Bean <em>(Faba vulgaris)<\/em><\/p>\n<p>The references in 2 Samuel 17:27-28 and Ezekiel 4:9 are generally regarded as referring to the broad bean. This species, an annual plant, is thought originally to have grown in northern Persia, but it was extensively cultivated in western Asia in very early times as a food plant. Beans have been found in the mummy coffins of Egyptian tombs, and they were also cultivated by the Greeks and Romans.<\/p>\n<p class=\"h2\" id=\"BitterHerbs\">Bitter Herbs <em>(Cichorium endivia, Taraxacum officinale, Lactuca sativa)<\/em><\/p>\n<p>The “bitter herbs” of Exodus 12:8 and Numbers 9:11 seem to have been plants like endive <em>(Cichorium endivia),<\/em> the common chicory <em>(Cichorium intybus),<\/em> lettuce <em>(Lactuca sativa),<\/em> or the common dandelion <em>(Taraxacum officinale).<\/em> These are all weedy plants common in modern Egypt and western Asia and are still eaten by people living there. The leaves of the ordinary garden lettuce are intensely bitter when bleached. This is also true of the common dandelion. Others suggest that the bitter herbs were derived from thorns and thistles.<\/p>\n<p class=\"h2\" id=\"BoxthornEuropean\">Boxthorn, European <em>(Lycium europaeum)<\/em><\/p>\n<p>Various thorny shrubs, some species of which bear purplish flowers and brightly colored berries. The reference in Judges 9:14-15 is thought to be to the European boxthorn or desert-thorn. It is a thorny shrub 6 to 12 feet (1.8 to 3.7 meters) tall with clustered leaves and small violet flowers eventually producing small globular red berries. It is native to and common throughout the Holy Land, especially in the region from Lebanon to the Dead Sea.<\/p>\n<p class=\"h2\" id=\"BoxTree\">Box Tree <em>(Buxus longifolia)<\/em><\/p>\n<p>The long-leaved box tree is a hardy evergreen tree found in the mountainous regions of the northern part of the Holy Land, the Galilean hills, and Lebanon. It grows to a height of about 20 feet (6.1 meters) with a slender trunk seldom more than six to eight inches (15.2 to 20.3 centimeters) in diameter. Its wood is very hard and takes a fine polish. It was cultivated by the Romans for its hard wood, which they inlaid with ivory for cabinets and jewel caskets. Scriptural references include Isaiah 41:19 and 60:13.<\/p>\n<p class=\"h2\" id=\"Bramble\">Bramble <em>(Rubus sanctus, R. ulmifolius)<\/em><\/p>\n<p>The Palestinian bramble <em>(Rubus sanctus)<\/em> and the closely related elm-leaf bramble <em>(R. ulmifolius)<\/em> are prickly evergreen shrubs that spread by means of suckers. The stems and young shoots are covered with a characteristic bloom or whitish powder and short hairs. The prickles are strong, erect, and hairy. The flowers are white, pink, rose, or purple in color, and the fruit is round and black.<\/p>\n<p><em>See also<\/em> Thistle, Thorn (below).<\/p>\n<p class=\"h2\" id=\"Broom\">Broom <em>(Retama raetam)<\/em><\/p>\n<p>A shrub native to Eurasia. The word translated “juniper” in the <span>kjv<\/span> has nothing to do with the true junipers but refers rather to a species of broom, known as the white broom <em>(Retama raetam).<\/em> Its branches are longer and flexible, forming an erect, dense bush 3 to 12 feet (.9 to 3.7 meters) tall. The leaves are small and sparse, yet it forms an agreeable shade in a desert region. The white pealike flowers are sweet and very fragrant and are borne in clusters along the twigs. It is a beautiful shrub that grows in the desert regions of Palestine, Syria, and Persia. In many desert areas it is the only bush that affords any shade (1 Kgs 19:4-5).<\/p>\n<p>The “juniper roots” of Job 30:4 are not the roots of either the juniper or white broom. The roots of the latter are very nauseating and could not be eaten in the manner described by Job. Job’s “juniper roots” were probably an edible parasitic plant <em>(Cynomorium coccineum).<\/em> This plant grows in salt marshes and maritime sands. It is frequently eaten in times of food scarcity and at one time was highly prized for its supposed medicinal value in the treatment of dysentery.<\/p>\n<p class=\"h2\" id=\"Buckthorn\">Buckthorn <em>(Rhamnus palaestina)<\/em><\/p>\n<p>The Palestinian buckthorn is a shrub or small tree attaining a height of three to six feet (.9 to 1.8 meters) with velvety, thorny branches, evergreen leaves, and clusters of small flowers blooming in March or April. It grows in thickets and on hillsides from Syria and Lebanon through the Holy Land to Arabia and the Sinai.<\/p>\n<p class=\"h2\" id=\"Bush\">Bush <em>(Acacia nilotica, Loranthus acaciae)<\/em><\/p>\n<p>Low, branching, woody plant, usually smaller than a tree. There are differences of opinion in regard to the bush out of which the Lord appeared to Moses (Ex 3:2-4). From the biblical account, it seems most likely that the event was a miraculous one. However, some seek a natural explanation and believe that the burning bush may have been the crimson-flowered mistletoe or acacia strap flower <em>(Loranthus acaciae),<\/em> which grows in great profusion as a partial parasite on the various acacia shrubs, such as the thorny acacia <em>(Acacia nilotica),<\/em> in the Holy Land and Sinai. When in full bloom, the mistletoe imparts to the shrub or tree the appearance of being on fire because its brilliant flame-colored blossoms stand out against the green foliage and yellow flowers of the host plants.<\/p>\n<p class=\"h2\" id=\"Buttercup\">Buttercup <em>(Ranunculus asiaticus)<\/em><\/p>\n<p>The Persian buttercup is one of the flowers or grasses of the field (Mt 6:28-30). It is a showy plant blooming in all brilliant colors except blue, with double flowers sometimes measuring two inches (5.1 centimeters) across.<\/p>\n<p class=\"h2\" id=\"Calamus\">Calamus <em>(Acorus calamus, Andropogon aroma<\/em><em>ticus)<\/em><\/p>\n<p>A plant, or its aromatic root; any of a variety of tropical Asiatic palms. One of the plants that grew in Solomon’s garden (Sg 4:14). The sweet flag <em>(Acorus<\/em> <em>calamus)<\/em> and the beardgrass <em>(Andropogon aromaticus)<\/em> have been suggested as the plants from which calamus came. The sweet flag is highly aromatic and grows in Europe and Asia, but it is not known in the Holy Land. Indigenous to India, beardgrass is highly odoriferous when bruised and is thought to have furnished the calamus of the Bible. It yields an oil known as ginger-grass oil.<\/p>\n<p class=\"h2\" id=\"Cane\">Cane <em>(Saccharum officinarum)<\/em><\/p>\n<p>It is thought that there were two species of sugarcane indigenous to and growing wild in the Holy Land. One of these, <em>Saccharum sara,<\/em> is known to be only from Lebanon. The other native species is <em>S. biflorum,<\/em> which grows on the banks of ditches and streams from Syria and Lebanon through the Holy Land south to Stony Arabia and the Sinai. This may be the wild cane familiar to the Jews. Most authorities, however, think that the “sweet cane” of Isaiah 43:24 was the true sugarcane <em>(S. officinarum).<\/em> This plant is thought to have originated in the tropics of the eastern hemisphere. It has been cultivated by people since time immemorial and is not now known in the wild state anywhere. It is a tall, stout perennial grass, maizelike in aspect with many jointed stems and a large plumelike terminal cluster of flowers.<\/p>\n<p class=\"h2\" id=\"CaperPlant\">Caper Plant <em>(Capparis sincula)<\/em><\/p>\n<p>Spiny, trailing shrub of Mediterranean region; the flower bud of this shrub. The word “desire” in Ecclesiastes 12:5 may actually refer to the caper berry. The common caper or caper berry grows profusely in Syria, Lebanon, the Holy Land, and in the mountain valleys of Sinai. The plant may sometimes grow upright but more generally spreads itself weakly over the ground like a vine, covering rocks, ruins, and old walls like ivy. The young flower buds, pickled in vinegar, were used by the ancients as a condiment for meat. The berries were also used in cooking.<\/p>\n<p class=\"h2\" id=\"CarobTree\">Carob Tree <em>(Ceratonia siliqua)<\/em><\/p>\n<p>Evergreen of the Mediterranean region having edible pods. Scholars generally agree that the pods of the carob or locust tree were the “husks” of Jesus’ parable of the prodigal son (Lk 15:16). The carob is an attractive evergreen leguminous tree that is very common throughout the Holy Land, Syria, and Egypt. The pods are most abundant in April and May and contain numerous pealike seeds embedded in an agreeably flavored mucilaginous sweetish pulp. The pods are also used abundantly now as they were in antiquity for feeding cattle, horses, and pigs. In time of scarcity, they are used as human food and perhaps even regularly by the very poor. The carob is frequently mentioned in the Talmud as a source of good food for domestic animals. The seeds of the carob were formerly employed as a standard of weight and are the source of the term “carat.” Some commentators suggest that the “locusts” eaten by John the Baptist (Mt 3:4) were not insects but the fruit of the carob tree.<\/p>\n<p class=\"h2\" id=\"Cassia\">Cassia <em>(Cinnamomum cassia, Saussurea lappa)<\/em><\/p>\n<p>Tree of tropical Asia with bark similar but inferior to cinnamon. The “cassia” of Exodus 30:24 and Ezekiel 27:19 is the cassia bark tree, <em>Cinnamomum cassia.<\/em> In Psalm 45:8 the reference seems to be to the Indian orris, <em>Saussurea lappa.<\/em><\/p>\n<p class=\"h2\" id=\"CastorOilPlant\">Castor Oil Plant <em>(Ricinus communis)<\/em><\/p>\n<p>Large plant, native to tropical Africa and Asia, cultivated for ornamental reasons and for extraction of oil from its seeds. The gourd of Jonah 4:6-7 was probably the ordinary castor bean. The castor bean is a tender shrub, growing 3 to 12 or more feet (.9 to 3.7 meters) tall with huge leaves that resemble the outstretched human hand. The castor bean plant is found in waste places, especially near water, in both Lebanon and the Holy Land and often is cultivated. In hot climates it becomes treelike and affords a dense shade by the abundance of its huge, umbrella-like leaves. It is known in the Orient for the rapidity of its growth. The oil extracted from the seeds of the castor bean was used by the Jews in ceremonial rites and is mentioned among the five kinds of oil that rabbinical tradition sanctioned for such use. The seeds themselves are poisonous when eaten.<\/p>\n<p class=\"h2\" id=\"Cedar\">Cedar <em>(Cedrus libani)<\/em><\/p>\n<p>Any of several coniferous evergreen trees of the genus native to the Old World. With few exceptions, the references to “cedar” are to the well-known cedar of Lebanon. This is a noble tree, the tallest and most massive with which the Israelites were acquainted. It grows quite rapidly, attaining a height of up to 120 feet (36.6 meters) with a trunk diameter of as much as 8 feet (2.4 meters). In Solomon’s day these trees were obviously abundant on the mountains of Lebanon, but now, because of excessive lumbering, they are very rare. The cedar of Lebanon was held in high esteem not only for its vigor, beauty, and age but also for the fragrance and remarkable lasting qualities of the wood. It symbolizes grandeur, might, majesty, dignity, lofty stature, and wide expansion. References in Ezekiel 17:3, 22-24, and 31:3-18 beautifully illustrate how these lofty kings of the forest symbolize and typify worldly strength, power, and glory.<\/p>\n<p class=\"h2\" id=\"Chicory\">Chicory <em>(Cichorium intybus)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"Cinnamon\">Cinnamon <em>(Cinnamomum zeylanicum)<\/em><\/p>\n<p>Two varieties of trees of this genus, native to tropical Asia, with aromatic bark that, when ground, is used as a spice. The cinnamon of Exodus 30:23, Proverbs 7:17, Song of Songs 4:14, and Revelation 18:13 is undoubtedly <em>Cinnamomum zeylanicum.<\/em> The tree is a rather low-growing one, never getting more than 30 feet (9.1 meters) high, with a smooth, ash-colored bark and widespread branches and white flowers. Its shiny, beautifully veined evergreen leaves grow about nine inches (22.9 centimeters) long and two inches (5.1 centimeters) wide.<\/p>\n<p>The Jews always regarded cinnamon as a deliciously fragrant substance and valued it highly as a spice and a perfume. It was one of the principal ingredients used in the manufacture of the precious ointments, or “holy oil,” that Moses was commanded to use in the tabernacle for anointing the sacred vessels and officiating priests. It was undoubtedly very costly and precious.<\/p>\n<p class=\"h2\" id=\"CitronTree\">Citron Tree <em>(Tetraclinis articulata)<\/em><\/p>\n<p>Tree native to Asia bearing lemonlike fruit with a thick, fragrant rind. It seldom exceeds a height of 30 feet (9.1 meters) and has hard, dark-colored, durable, fragrant wood that takes a fine polish. The wood was one of the most highly prized woods of the ancients, who employed it extensively for cabinetwork. It was commonly referred to as being worth its weight in gold. The wood, owing to its resinous properties, is slow to decay and remains practically uninjured by insects.<\/p>\n<p class=\"h2\" id=\"Coriander\">Coriander <em>(Coriandrum sativum)<\/em><\/p>\n<p>The references in Exodus 16:31 and Numbers 11:7 are clearly to the common coriander plant. The coriander was found quite commonly growing along with grain in cultivated fields throughout the Holy Land. It grows wild in Egypt and was used by the ancients both as condiment and as a medicine. The leaves are quite aromatic and are used in soups and for flavoring puddings, curries, and wines. The coriander is still used today as a spice by the Arabs. In Scripture it is mentioned only in connection with manna, which was said to resemble coriander seeds in size, shape, and color.<\/p>\n<p class=\"h2\" id=\"Cotton\">Cotton <em>(Gossypium herbaceum)<\/em><\/p>\n<p>Any of various plants or shrubs of this genus grown in warm climates for the soft white fiber attached to their seeds and the oil from these seeds. The “green” of the <span>kjv<\/span> in Esther 1:6 is undoubtedly a reference to the Levant cotton <em>(Gossypium herbaceum)<\/em> that was cultivated since time immemorial in the Far East. Alexander the Great brought it back from India. It is probable that the Jews became acquainted with cotton during the period of their Persian captivity under King Ahasuerus.<\/p>\n<p class=\"h2\" id=\"Cucumber\">Cucumber <em>(Cucumis chate, C. sativus)<\/em><\/p>\n<p>The cucumber is an annual climbing or trailing vine, the origin of which is unknown. It has been cultivated in all the warm countries of the Old World since prehistoric times. Cucumbers are usually eaten raw; a cucumber and a barley cake or some other kind of bread often constitute a meal. The reference to “a lodge in a garden of cucumbers” (Is 1:8) refers to the crudely built small house or lodge often set up in Palestinian cucumber fields and vineyards.<\/p>\n<p class=\"h2\" id=\"Cummin\">Cummin <em>(Cuminum cyminum)<\/em><\/p>\n<p>The references in Isaiah 28:25-27 and Matthew 23:23 are clearly to the cummin—a common, annual plant of the carrot family said to be native to Egypt and the region of the eastern Mediterranean. It has long been cultivated for its powerfully aromatic and pungent seeds, which are similar to caraway seeds but larger. They do not have as agreeable a taste as caraway seeds but nevertheless were used extensively as a flavor or spice and sometimes were even mixed with flour in making bread. Cummin was also used medicinally and as a condiment with fish and meats.<\/p>\n<p class=\"h2\" id=\"Cypress\">Cypress <em>(Cupressus sempervirens horizontalis)<\/em><\/p>\n<p>The cypress is a massive, tall-growing evergreen with scalelike leaves and is widely distributed in the mountainous regions of the Holy Land. On Mt Lebanon and Mt Hermon it grows together with the cedar and oak. Its usual height is 50 to 60 feet (15.2 to 18.3 meters), but it may grow as tall as 80 feet (24.2 meters). It is said to have been used extensively in shipbuilding by the Phoenicians, Cretans, and Greeks. There is general agreement that the “gopher wood” of Genesis 6:14 is cypress because the wood is very durable.<\/p>\n<p class=\"h2\" id=\"Dandelion\">Dandelion <em>(Taraxacum officinale)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"DarnelGrass\">Darnel Grass <em>(Lolium temulentum)<\/em><\/p>\n<p>It is generally agreed that the “tares” of the <span>kjv<\/span> (Mt 13:24-30) are the annual or bearded darnel grass. It is a strong grass closely resembling wheat or rye in appearance. The seeds are much smaller than those of wheat or rye, but it is extremely difficult to distinguish it from wheat or rye in its early stages. If it is not eradicated early but is left until the time of harvest, it is cut down with the wheat and the two are subsequently very difficult to separate. The seeds are poisonous, either due to some chemicals naturally present or because of a fungus that grows within the seeds.<\/p>\n<p class=\"h2\" id=\"Dill\">Dill <em>(Anethum graveolens)<\/em><\/p>\n<p>Dill is a weedy annual plant resembling parsley and fennel, 12 to 20 inches (30.5 to 50.8 centimeters) tall with yellow flowers. The reference in Matthew 23:23 (<span>kjv<\/span>) to anise is probably a reference to dill. This plant is widely cultivated for seeds that are aromatic and carminative.<\/p>\n<p class=\"h2\" id=\"Ebony\">Ebony <em>(Diospyros ebenaster, D. ebenum, D. mela<\/em><em>noxylon)<\/em><\/p>\n<p>Chiefly tropical tree of southern Asia with hard, dark-colored heartwood. Ebony comes from the date plum or date tree <em>(Diospyros ebenaster<\/em> and <em>D. melanoxylon)<\/em> of India and is quite different from the date palm. It was sent by Phoenician ships across the Arabian Sea and up the Red Sea to the market in Tyre, from which it was carried overland by camel caravans. The outer wood of these trees is white and soft, but when old, the interior wood becomes hard, black, heavy, and durable and still constitutes most of the costly ebony of commerce. Ebony takes on a fine polish and is highly valued for cabinetwork, for turnery, for the manufacture of fancy ornamental articles and instruments, and as a veneer for other woods.<\/p>\n<p>Ezekiel mentions ivory and ebony together (Ez 27:15). Ebony was and still is frequently inlaid with ivory, with which it contrasts so strikingly in color.<\/p>\n<p class=\"h2\" id=\"Endive\">Endive <em>(Cichorium endivia)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"FigFigTree\">Fig, Fig Tree <em>(Ficus carica)<\/em><\/p>\n<p>Any of several trees or shrubs of this genus, native to the Mediterranean region; its edible fruit. The common fig, mentioned some 60 times in the Bible, is one of the most important Bible plants. Its leaves are spoken of first in Genesis 3:7. The fig is generally regarded as native to southwestern Asia and Syria, but already in early times it was also cultivated extensively in Egypt and the Holy Land, where it was one of the principal foods. First Samuel 25:18 states that a part of the gift sent by Abigail to David consisted of 200 cakes of figs.<\/p>\n<p>The fig tree has a very peculiar type of fruit called a syconium, which is actually a very much enlarged and fleshy receptacle. It is pollinated by a wasp, without which it cannot get its fruit; this was discovered when it was first transplanted to California.<\/p>\n<p>The fig puts out its earliest fruit buds before its leaves, the former in February and the latter in April or May. When the leaves are out, the fruit ought to be ripe (Mt 21:19).<\/p>\n<p>Whenever the prophets of old berated the people for their wickedness, they often threatened that the vine and the fig crops would be destroyed. And when they held out the promise of great rewards, they said that the vine and fig crop would be restored (Jer 8:13; Hos 2:12; Jl 1:7, 12; Mi 4:4; Zec 3:10).<\/p>\n<p class=\"h2\" id=\"FirTree\">Fir Tree <em>(Abies cilicica)<\/em><\/p>\n<p>This a generic term for various evergreen trees having flat needles and erect cones. In all probability, most of the references in Scripture to the fir are references to the pine, cypress, or juniper. The only true fir in the Holy Land grows in the higher parts of Lebanon and the mountains northward. It attains a height of 30 to 75 feet (9.1 to 22.9 meters) and is widely cultivated.<\/p>\n<p class=\"h2\" id=\"Flax\">Flax <em>(Linum usitatissimum)<\/em><\/p>\n<p>Any of several plants of this genus, one particularly being widely cultivated for the linseed oil from its seeds and the fine textile fibers from its stems. Flax is the oldest known of the textile fibers. Cotton is identified only once in the Bible (Est 1:6). There is no mention of any other fiber plant being cultivated in Egypt or the Holy Land in biblical days, and for that reason it is thought that linen was the material out of which clothes other than woolen ones were made. Linen was also used for domestic purposes such as towels (Jn 13:4-5), napkins (11:44), girdles and undergarments (Is 3:23; Mk 14:51), nets (Is 19:8-9), and measuring lines (Ez 40:3). The priests serving in the temple were to wear nothing but linen clothes; a mixed cloth of wool and flax together was strictly forbidden to the Jews (Lv 19:19; Dt 22:11).<\/p>\n<p>At least three kinds of linen were used in biblical times, and apparently there were particular uses for each kind. Ordinary linen of coarsest texture is mentioned in Leviticus 6:10, Ezekiel 9:2, Daniel 10:5, and Revelation 15:6. The second type of linen of superior quality is mentioned in Exodus 26:1 and 39:27. A third type of linen of finest texture and high cost is mentioned in 1 Chronicles 15:27, Esther 8:15, and Revelation 19:8.<\/p>\n<p>The common flax plant grows from one to four feet (.3 to 1.2 meters) tall with a simple, slender, wirelike stem and numerous small, pale, lancelike green leaves. The failure of the flax crop is listed as one of God’s punishments (Hos 2:9). The manufacture of linen from flax fibers was a domestic industry of Jewish women (Prv 31:13, 19), ranging from ordinary clothing to the robes and aprons worn by the priest and temple attendants. Linen was also used for wicks in lamps (Is 42:3).<\/p>\n<p class=\"h2\" id=\"Frankincense\">Frankincense <em>(Boswellia)<\/em><\/p>\n<p>Aromatic genus resin used chiefly as incense. Frankincense is obtained from three species of a single genus of plants that grow in southern Arabia, Ethiopia, Somaliland, India, and the East Indies. The trees are large in size, related to the turpentine or terebinth tree and to those that produce balsam and myrrh. The gum has a bitter taste and gives off a strong odor in the form of a volatile oil when warmed or burned. It is obtained by successive incisions in the bark of the trunk and in the branches of living trees. It is thought that the Hebrews imported all their frankincense from Arabia, especially from the region about Sheba.<\/p>\n<p>Frankincense is mentioned 21 times in the Bible (e.g., Ex 30:34; 1 Chr 9:29; Neh 13:9; Sg 3:6; 4:6, 14; Mt 2:11; Rv 18:13) and was probably employed almost exclusively in the sacrificial services of the tabernacle and temple until the time of Solomon. It has always been the most important incense resin in the world.<\/p>\n<p class=\"h2\" id=\"Galbanum\">Galbanum <em>(Ferula galbaniflua)<\/em><\/p>\n<p>Galbanum is a malodorous yellowish or brownish gum resin containing the chemical substance umbelliferone, obtained from several species of plants related to the fennel, native to Syria and Persia. The gum is a natural exudation of the stem or is obtained by making a transverse incision in the young stem a few inches above the ground. The milky juice soon hardens and forms one of the kinds of commercial galbanum. Its odor is strongly balsamic, pungent, and disagreeable when burned. Galbanum was one of the ingredients used to form the “holy incense” (Ex 30:34).<\/p>\n<p class=\"h2\" id=\"Garlic\">Garlic <em>(Allium sativum)<\/em><\/p>\n<p><em>See<\/em> Onion (below).<\/p>\n<p class=\"h2\" id=\"GourdWild\">Gourd, Wild <em>(Citrullus colocynthis)<\/em><\/p>\n<p>There has been considerable difference of opinion regarding the meaning of the words translated “wild gourds” (2 Kgs 4:39) or “gall” (Dt 29:18; 32:32; Ps 69:21; Jer 8:14; 9:15; 23:15; Lam 3:5, 19; Am 6:12; Mt 27:34; Acts 8:23). Most scholars today believe the plant referred to was the colocynth, a cucumber-like vine that trails on the ground or climbs over shrubs and fences. The fruit contains a soft spongy pulp, which is intensely bitter, strongly cathartic, and sometimes poisonous.<\/p>\n<p class=\"h2\" id=\"Hedge\">Hedge <em>(Rhamnus palaestina, Balanites aegyptiaca, Lycium europaeum)<\/em><\/p>\n<p>Row of closely planted shrubs or low-growing trees forming a fence or boundary. A number of plants were used to provide hedges in Bible times. One of these was the Palestine buckthorn, <em>Rhamnus palaestina.<\/em> This plant is a shrub or a small tree growing from three to six feet (.9 to 1.8 meters) tall with velvety, thorny branches, evergreen leaves, and clusters of small flowers blooming in March and April. It grows in thickets and on hillsides from Syria through the Holy Land to Arabia and the Sinai. The Jericho balsam <em>(Balanites aegyptiaca)<\/em> and the European boxthorn <em>(Lycium europaeum)<\/em> are also prickly shrubs widely used as hedges in the Holy Land and may be the plants referred to in Proverbs 15:19 and Hosea 2:6.<\/p>\n<p class=\"h2\" id=\"Henna\">Henna <em>(Lawsonia inermis)<\/em><\/p>\n<p>Tree or shrub of Asia and northern Africa with fragrant reddish or white flowers and leaves from which a reddish dye is made. The plant referred to in Song of Songs 1:14 and 4:13 and translated as “camphire” (<span>kjv<\/span>) is thought by scholars today to refer to the henna plant. It is a native of northern India and grows wild in the Sudan, Egypt, Arabia, Syria, Lebanon, and the Holy Land. It grows from 4 to 12 feet (1.2 to 3.7 meters) tall, and its scent is similar to that of roses.<\/p>\n<p>Henna leaves are dried, crushed into a powder, mixed with water, and made into a paste that has been used since time immemorial as a cosmetic. A number of mummies have been found decorated with henna. Henna was used to provide a bright yellow, orange, or red color to the fingernails, toenails, the tips of the fingers, the palms of the hand, and the soles of the feet of young girls. Men also used it for coloring their beards and the manes and tails of horses. The dye had to be renewed once every two or three weeks. This use of henna as a cosmetic was common in Egypt at the time the children of Israel were there as slaves; they were undoubtedly familiar with it.<\/p>\n<p class=\"h2\" id=\"Hyacinth\">Hyacinth <em>(Hyacinthus orientalis)<\/em><\/p>\n<p>The lily referred to in Song of Songs 2:1-2, 16; 4:5; and 6:2-4 may well be the garden hyacinth. It is native to, and very common in, the fields and rocky places in the Holy Land, Lebanon, and northward. Its flowers in the wild form are always deep blue and very fragrant.<\/p>\n<p><em>See also<\/em> Lily (below).<\/p>\n<p class=\"h2\" id=\"Hyssop\">Hyssop <em>(Origanum maru)<\/em><\/p>\n<p>Woody plant native to Asia with spikes of small blue flowers and aromatic leaves used as a condiment and in perfumery. There is little agreement among botanists as to the exact identity of the biblical “hyssop.” Some have suggested <em>Hyssopus offici<\/em><em>nalis,<\/em> the well-known garden herb now called hyssop. However, this plant is not native either to the Holy Land or Egypt, being found only in southern Europe. Moreover, it does not fit the requirements of the biblical plant.<\/p>\n<p>The “hyssop” of the OT is likely the Syrian or Egyptian marjoram <em>(Origanum maru).<\/em> It is referred to in Exodus 12:22; Leviticus 14:4-6, 52; Numbers 19:6, 18; 1 Kings 4:33; Psalm 51:7; and Hebrews 9:19. The marjorams are mints growing (under favorable conditions) about two or three feet (.6 to .9 meter) tall, but more often are dwarfed when growing in rock crevices and walls (cf. 1 Kgs 4:33). An aromatic substance is obtained from the crushed and dried leaves. If gathered together in a bunch with leaves and flowers, the hairy stems of the marjoram would hold liquid very well and would make an excellent sprinkler.<\/p>\n\n<p>The hyssop of the crucifixion passage in the NT (Jn 19:29) is probably the sorghum, a tall cereal plant grown primarily for food but also used for brushes and mops.<\/p>\n<p class=\"h2\" id=\"Juniper\">Juniper <em>(Juniperus)<\/em><\/p>\n<p>Variety of evergreen tree or shrub. The plant referred to in Jeremiah 17:6 and 48:6 and translated in the <span>kjv<\/span> “heath” is probably the savin or Phoenician juniper. The Phoenician juniper, <em>Juniperus phoenicia,<\/em> is found in the hills and rocky places of Arabia. The savin juniper, <em>J. sabina,<\/em> is common throughout the deserts, plains, and rocky places of Syria and Palestine. These references are to the brown-berried cedar, or sharp cedar.<\/p>\n<p class=\"h2\" id=\"LaurelorSweetBay\">Laurel or Sweet Bay <em>(Laurus nobilis)<\/em><\/p>\n<p>Shrub or tree native to the Mediterranean region. While the reference in Psalm 37:35 may be to the cedar of Lebanon, most scholars refer the “green bay tree” (<span>kjv<\/span>) of the psalmist to the sweet bay, a native of the Holy Land, inhabiting thickets and woods from the coast to the middle montane zone. It is an evergreen tree attaining a height from 40 to 60 feet (12.2 to 18.3 meters).<\/p>\n<p>Even though the tree is abundant on Mt Carmel and around Hebron, it is generally not common in the Holy Land. Its leaves are still used as a condiment, and its fruit, leaves, and bark have long been used in medicine.<\/p>\n<p class=\"h2\" id=\"Leek\">Leek <em>(Allium porrum)<\/em><\/p>\n<p><em>See<\/em> Onion (below).<\/p>\n<p class=\"h2\" id=\"Lentil\">Lentil <em>(Lens esculenta)<\/em><\/p>\n<p>The lentil plant to which Genesis 25:29-34, 2 Samuel 17:27-29, 23:11, and Ezekiel 4:9 refer is a small, erect, annual, vetchlike plant with slender stems and tendril-bearing leaves. It produces small, white, violet-striped flowers with flat, pealike pods in which the lentils are borne.<\/p>\n<p class=\"h2\" id=\"Lettuce\">Lettuce <em>(Lactuca sativa)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"Lily\">Lily <em>(Lilium)<\/em><\/p>\n<p>Any of various plants of the genus <em>Lilium<\/em> having large, variously colored, trumpet-shaped flowers; and related plants. The lily is one of the most famous of all the plants in the Bible, but it is also one about which there has been considerable difference of opinion. It seems probable that several kinds of plants, perhaps five or six, are called lilies in the <span>kjv<\/span>. Most authorities regard the Palestine anemone or wind flower, <em>Anemone coronaria,<\/em> as the “lily of the field” (Mt 6:28, <span>kjv<\/span>) that surpassed Solomon in all his glory. These flowers are found in every part of the Holy Land in profusion; the most common forms are scarlet or yellow, but the Palestine anemone may also be blue, purple, rose, or white in color. The flower attains a diameter of two and three-quarter inches (7 centimeters).<\/p>\n<p>An alternative suggestion is the Palestinian chamomile, <em>Anthemis palaestina,<\/em> a common, white, daisylike plant. The chamomile is gathered like dry grass and thrown into the furnace when it dries up.<\/p>\n<p>Another proposed plant is <em>Lilium chalcedonicum,<\/em> the scarlet or Martagon lily. The statement in Song of Songs 5:13—“his lips like lilies”—would better fit this plant than the Palestine anemone. The reference is apparently to a rare plant of exceptional beauty. The scarlet lily is rare in the Holy Land; indeed, some botanists doubt that it lives there.<\/p>\n<p>The references in 1 Kings 7:19, 22, 26 and 2 Chronicles 4:5 are probably to the water lily, <em>Nymphaea alba,<\/em> which served as the pattern. The water lily is quite common in Europe and also in the Holy Land and northern Africa.<\/p>\n<p class=\"h2\" id=\"LotusBush\">Lotus Bush <em>(Zizyphus lotus)<\/em><\/p>\n<p>The “shady trees” of Job 40:21-22 (<span>kjv<\/span>; cf. <span>nlt<\/span> “lotus plants”) may refer to the lotus bush of the Middle East, <em>Zizyphus lotus,<\/em> a shrub or low tree that grows to a height of about five feet (1.5 meters) with smooth, zigzag, whitish branches.<\/p>\n<p>Other commentators believe that the shady trees of Job are large-leafed trees such as the plane tree, <em>Platanus orientalis,<\/em> or the oleander, <em>Nerium oleander.<\/em> This suggestion is based on the assumption that the animal described in Job 40 is the hippopotamus, and it seems unlikely that the hippopotamus would live under a lotus bush or even be found in places where this shrub grows. These individuals regard the plane tree or the oleander as more likely.<\/p>\n<p class=\"h2\" id=\"Mallow\">Mallow <em>(Atriplex)<\/em><\/p>\n<p>The Hebrew word used in Job 30:4 implies saltiness, and for this reason botanists believe that it refers to one of the species of the saltwort or orach. Twenty-one species of saltwort occur in the Holy Land, almost all of which are common and could well meet the requirements of the text. <em>Atriplex halimus<\/em> is the species usually suggested, a strong-growing bushy shrub related to the spinach.<\/p>\n<p class=\"h2\" id=\"Mandrake\">Mandrake <em>(Mandragora officinarum)<\/em><\/p>\n<p>The mandrake or love apple is a stemless herbaceous perennial related to the nightshade, potato, and tomato. It has a large, beetlike, often forked taproot from the top of which arise many dark leaves about a foot (30.5 centimeters) long and four inches (10.2 centimeters) wide. The plant is slightly poisonous, and the thick taproots have some resemblance in shape to the lower parts of the human body. For this reason certain aphrodisiac properties were ascribed to it (cf. Gn 30:14-16).<\/p>\n<p>The love apple was a common plant in deserted fields throughout the Holy Land. It is native to the entire Mediterranean region, southern Europe, and Asia Minor. The mandrake is mentioned in Song of Songs 7:13, though some scholars believe the writer may actually have been referring to the citron or to the common edible field mushroom, <em>Agaricus campestris.<\/em><\/p>\n<p class=\"h2\" id=\"Melon\">Melon <em>(Cucumis melo, Citrullus vulgaris)<\/em><\/p>\n<p>Any of several varieties of these two related vines having a hard rind and juicy flesh. The melons of Numbers 11:5 may be either the muskmelon <em>(Cucumis melo)<\/em> or the watermelon <em>(Citrullus vulgaris).<\/em> It may be that both fruits are referred to.<\/p>\n\n<p class=\"h2\" id=\"Millet\">Millet <em>(Panicum miliaceum)<\/em><\/p>\n<p>A grass grown in Eurasia for its edible seed. Millet seeds are the smallest of all the grass seeds cultivated as food but are produced profusely. Millet is an annual grass seldom more that two feet (.6 meter) tall. The small seeds of the millet are used on cakes and eaten uncooked by the poor of the land.<\/p>\n<p class=\"h2\" id=\"Mint\">Mint <em>(Mentha)<\/em><\/p>\n<p>Any of various plants of this family with aromatic foliage that is processed for flavoring. Quite a few mints are common in the Holy Land, but the horse mint <em>(Mentha longifolia)<\/em> is probably the one referred to in Matthew 23:23 and Luke 11:42. Mints were employed by the ancient Hebrews, Greeks, and Romans for flavoring, as a carminative in medicine, and as a condiment in cooking.<\/p>\n<p class=\"h2\" id=\"Mulberry\">Mulberry <em>(Morus nigra)<\/em><\/p>\n<p>Any tree of this family, some bearing dark-purple fruit and one bearing white fruit, having leaves used as food for silkworms. The sycamine tree of Luke 17:6 (<span>kjv<\/span>) is evidently the black mulberry, <em>Morus nigra.<\/em> It is a low-growing, thick-crowned, stiff-branched tree standing from 24 to 35 feet (7.3 to 10.7 meters) tall, though rarely more than 30 feet (9.1 meters) tall. Originally native to northern Persia, it is now cultivated throughout the Middle East for its fruit. The Chinese or Indian species, <em>M. alba,<\/em> was until recently widely cultivated in Syria and the Holy Land but is not indigenous.<\/p>\n<p class=\"h2\" id=\"Mustard\">Mustard <em>(Brassica nigra, B. arvensis)<\/em><\/p>\n<p>Various plants of this genus are native to Eurasia, some of which are cultivated for their edible seeds. While there is disagreement about the identity of the “mustard” of Matthew 13:31-32, 17:20, Mark 4:31, Luke 13:19, and 17:6, it is generally thought to be the ordinary black mustard, <em>Brassica nigra.<\/em><\/p>\n<p>The mustard Jesus referred to may be the charlock or wild mustard, <em>B. arvensis,<\/em> which normally grows from one to three feet (.3 to .9 meter) tall. Some have suggested that it was actually <em>Salvadora persica,<\/em> found in thickets around the Dead Sea. The plant has a pleasant aromatic taste resembling that of mustard, and if taken in considerable quantity, it will produce an irritation of the nose and eyes similar to that of mustard. However, this plant does not grow as far north as Galilee, and the fruits are rather large and stony, thus hardly fitting the description of the parable.<\/p>\n<p>While the seeds of the mustard are not the smallest known, they were probably the smallest familiar to the common people who comprised Jesus’ audience in Galilee.<\/p>\n<p class=\"h2\" id=\"Myrrh\">Myrrh <em>(Commiphora myrrha, C. kataf)<\/em><\/p>\n<p>Shrub or tree exuding an aromatic gum resin used in perfume and incense. Most of the references in Scripture to myrrh are to <em>Commiphora myrrha,<\/em> although <em>C. kataf<\/em> may also be involved since it grows in the same region and is similar. The two trees are native to Arabia, Ethiopia, and the Somali coast of east Africa. They yield a gummy exudation that constitutes most of the myrrh of commerce. Both species are low, scrubby, thick- and stiff-branched thorny shrubs or small trees that grow in rocky places, especially on limestone hills. In the East it is highly regarded as an aromatic substance, perfume, and medicine. The ancient Egyptians burned it in their temples and embalmed their dead with it; the Jews also used it for embalming (Jn 19:39). The Hebrews held it in high regard as a perfume (Ps 45:8).<\/p>\n\n<p class=\"h2\" id=\"Myrtle\">Myrtle <em>(Myrtus communis)<\/em><\/p>\n<p>The myrtle tree is common in the Holy Land, especially around Bethlehem, Lebanon, Hebron, and the slopes of Mt Carmel and Mt Tabor. It is native to western Asia and in good environments grows into a small evergreen tree 20 to 30 feet (6.2 to 9.1 meters) tall. More often, however, it is a straggling bush 1½ to 4 feet (.5 to 1.2 meters) tall.<\/p>\n<p>In the Bible, myrtle is referred to chiefly as a symbol of God’s generosity. Branches of myrtle trees were included among those that Nehemiah ordered to be gathered for the Feast of Tabernacles (Neh 8:15). The myrtle was symbolic not only of peace but also of justice.<\/p>\n\n<p class=\"h2\" id=\"Narcissus\">Narcissus <em>(Narcissus tazetta)<\/em><\/p>\n<p>Widely cultivated plant of this family with narrow leaves and usually white or yellow flowers with a cup-crown or trumpet-shaped crown. The polyanthus narcissus <em>(Narcissus tazetta)<\/em> appears to be the plant referred to in Isaiah 35:1. This narcissus grows abundantly on the plains of Sharon and elsewhere in Palestine. Being sweet-smelling, it is a great favorite.<\/p>\n<p class=\"h2\" id=\"Nard\">Nard <em>(Nardostachys jatamansi)<\/em><\/p>\n<p>The nard is a perennial herb with strong, pleasantly scented roots. It is native to high altitudes in the Himalayas, and its range extends from there into western Asia. The roots and spikelike wooly young stems are dried before the leaves unfold and are used for making perfume. It is still used in India as a perfume for the hair, and there is every reason to believe that the spikenard of Scripture (Sg 1:12; 4:13-14; Mk 14:3; Jn 12:3) came originally from India.<\/p>\n<p class=\"h2\" id=\"Nettle\">Nettle <em>(Urtica)<\/em><\/p>\n<p>Plant of this genus having toothed leaves covered with hairs that exude a stinging flush. Four species of nettle are found in the Holy Land: the common or great nettle, <em>Urtica dioica;<\/em> the Roman nettle, <em>U. pilulifera;<\/em> the small nettle, <em>U. urens;<\/em> and <em>U. caudata,<\/em> which is similar to the small nettle. Some nettles attain a height of five to six feet (1.5 to 1.8 meters). They are common pests of waste places and fields. They are often seen occupying ground that was once cultivated but has since been neglected (Is 34:13; Hos 9:6).<\/p>\n<p class=\"h2\" id=\"NutmegFlower\">Nutmeg Flower <em>(Nigella sativa)<\/em><\/p>\n<p>The “fitches” of Isaiah 28:25-27 (<span>kjv<\/span>) are probably the nutmeg flower, an annual plant of the buttercup family. The plant grows wild in southern Europe, Syria, Egypt, north Africa, and other Mediterranean lands, where it is extensively cultivated for its strongly pungent, pepperlike aromatic seeds. These are sprinkled over some kinds of bread and cakes in the East and are used for flavoring curries and other dishes in the Holy Land and Egypt. Cummin and nutmeg flowers are still gathered in the Holy Land in the same way described by Isaiah.<\/p>\n<p class=\"h2\" id=\"Oak\">Oak <em>(Quercus)<\/em><\/p>\n<p>At least five species of oaks are found in Palestine. One of these is the kermes oak <em>(Quercus coccifera),<\/em> the host of the insect <em>Coccus ilicis,<\/em> which produces the scarlet dye used in coloring linen and wool (Gn 38:28-30; Ex 25:4; 26:1; 28:33; 35:23; 39:24; Lv 14:4-6, 51-52; Nm 19:6; 2 Chr 2:7, 14; 3:14; Is 1:18; Heb 9:19; Rv 18:12). The kermes oak grows from 6 to 35 feet (1.8 to 10.7 meters) tall and is found in the mountainous regions of Syria, Lebanon, and the Holy Land. When it grows alone, the kermes oak often becomes a large tree. It was regularly planted by tombs in the East. The oak was always respected and even venerated in biblical times for its large size and strength, and great men were usually buried in its shade. Abraham’s oak in Hebron is an example.<\/p>\n<p>A second oak is the valonia oak <em>(Q. aegilops),<\/em> perhaps the oak of Isaiah 2:13 and 44:14. It is common in the middle montane zones and probably was abundant in the area around Bashan. The oak of Genesis 35:4, 8 is thought to have been the holm oak <em>(Q. ilex),<\/em> an evergreen oak that grows to a height of 60 feet (18.3 meters). Still another oak is <em>Q. lusitanica,<\/em> the cypress oak, a small deciduous tree seldom more than 20 feet (6.1 meters) tall. The very large acorns of this tree were sometimes eaten.<\/p>\n<p>The word translated “plain” (<span>kjv<\/span>) in Genesis 12:6, 13:18, 14:13, and 18:1 should probably be translated “oak.”<\/p>\n<p>The many references to “groves” in the OT, usually in connection with the worship of Baal or other heathen gods (Ex 34:13; Dt 16:21; Jgs 3:7; 1 Kgs 14:23; 18:19; 2 Kgs 17:16—all <span>kjv<\/span>), were probably groves of sacred oak trees.<\/p>\n<p class=\"h2\" id=\"OilTreeOleaster\">Oil Tree, Oleaster <em>(Elaeagnus angustifolia)<\/em><\/p>\n<p>Small Eurasian tree with oblong silvery leaves, greenish flowers, and olivelike fruit. There is question as to which tree is referred to when 1 Kings 6:23, 31-33 and 1 Chronicles 27:28 refer to “olive trees.” The same word occurs in Isaiah 41:19 and Micah 6:7. The plant referred to is probably the narrow-leaved oleaster <em>(Elaeagnus angustifolia),<\/em> a small stiff-branched tree or graceful shrub growing from 15 to 20 feet (4.6 to 6.1 meters) tall, common in all parts of the Holy Land except in the Jordan Valley. At one time it was particularly common on Mt Tabor and at Hebron and Samaria. The wood is hard and fine-grained and therefore well suited for carving of images and figures. The oil that it yields is a rather inferior type used in medication but not for food; this may be the oil of Micah 6:7.<\/p>\n<p class=\"h2\" id=\"Oleander\">Oleander <em>(Nerium oleander)<\/em><\/p>\n<p>Any poisonous evergreen shrub of this genus growing in warm climates. One of the suggestions for the plants identified as “roses” in various translations (Ecclus 24:14, <span>kjv<\/span>) is the oleander. This plant, originally native to the East Indies, has been cultivated throughout the warm regions of the world for centuries. It flourishes in the Holy Land today and forms dense thickets in some parts of the Jordan Valley. It is usually a shrub from 3 to 12 feet (.9 to 3.7 meters) tall. Every part of the plant is dangerously poisonous.<\/p>\n<p class=\"h2\" id=\"OliveOliveTree\">Olive, Olive Tree <em>(Olea europaea)<\/em><\/p>\n<p>Old world semitropical evergreen tree bearing edible fruit. The olive, <em>Olea europaea,<\/em> was unquestionably one of the most valuable trees known to the Jews. There are innumerable references to it in Scripture, as well as to olive oil, which was used for anointing. The tree is quite common in the Holy Land, and in many places it is the only tree of any substantial size. The branches of the wild olive are rather stiff and spinescent, and the typical cultivated tree is a multi-branched evergreen, 20 or more feet (6.1 meters) tall, with a gnarled trunk and smooth, ash-colored bark. The leaves are leathery and the flowers are small, yellow or white. The fruits are large, black or violet, ripening in September, and it is the outer fleshy parts of the fruit that yield the valuable olive oil of commerce. Thirty-one percent of the ripe fruit is oil. The ripe fruit is eaten raw, as is the green, unripe fruit. The wood of the trunk and limbs is hard, rich yellow or amber in color, and fine-grained, often handsomely variegated. It is still used today for the finest cabinetwork and turnery. The tree grows very slowly, but it attains a great age. It is difficult to kill the olive tree by cutting it down, because new sprouts are sent up from the root and all around the margins of the old stump, often forming a grove of two to five trunks, all from a single root that originally supported only one tree.<\/p>\n<p class=\"h3\" id=\"Onion\">Onion <em>(Allium)<\/em><\/p>\n<p>The onions referred to in Numbers 11:5 are undoubtedly <em>Allium cepa,<\/em> the Egyptian onion, which is made up of a compact coated bulb formed of layers consisting of broad fleshy bases of closely overlapping leaves. The leaves are slender and hollow. The entire plant has a characteristic pungent taste and odor.<\/p>\n\n<p>Closely related to the onion is the garlic, <em>A. sativum.<\/em> The common garlic is a hardy, bulbous perennial plant that is cultivated in Europe, western Asia, and Egypt. The leaves are narrow, flat, and ribbonlike. It is extremely popular with people of the Mediterranean region.<\/p>\n<p>Still another one of the onions is the leek, <em>A. porrum.<\/em> The bulb of the leek differs from that of the onion and garlic in that it is slender, cylindrical, and more than six inches (15.2 centimeters) in length. The flavor resembles that of the onion but is more pungent. The leaves are eaten as a relish or are cooked in soups. The bulbs are cut into small pieces and employed as seasoning for meat.<\/p>\n<p class=\"h2\" id=\"Palm\">Palm <em>(Phoenix dactylifera)<\/em><\/p>\n<p>The palm tree of the Bible is undoubtedly the date palm. At one time it was as characteristic of the Holy Land as it is still today of Egypt. It is characterized by a branchless, tapering stem of up to 80 feet (24.2 meters) or more in height and a large terminal cluster of feathery leaves, each six to nine feet (1.8 to 2.7 meters) or more long. Because of its height and unusual structure, it was natural that it should be used as a form of ornamentation in Eastern architecture. The stem and leaves were favorite subjects of architectural embellishment. The immense, branchlike leaves that are referred to as branches in the Bible were symbols of triumph and were used on occasions of great rejoicing (Jn 12:13; Rv 7:9). The large leaves are still used to cover the roofs and sides of houses and to give solidity to reed fences. Mats, baskets, and even dishes are made of them. Small leaves are used as dusters, and the wood of the trunk is used for timber. Rope is made from the weblike integument in the crown. The fruit, borne in an immense drooping cluster, which may weigh from 30 to 50 pounds (13.6 to 22.7 kilograms), is the chief food of many natives of Arabia and north Africa. A single tree may yield up to 200 pounds (90.7 kilograms) of dates a year. They may be dried for future use.<\/p>\n<p class=\"h2\" id=\"Papyrus\">Papyrus <em>(Cyperus papyrus)<\/em><\/p>\n<p>The Egyptian bulrush or papyrus (Ex 2:3-5; Jb 8:11; Is 18:2; 19:6-7; 35:7; 58:5) has smooth three-sided stems ordinarily attaining a height of 8 to 10 feet (2.4 to 3 meters), but sometimes even 16 feet (4.9 meters), and a thickness of two to three inches (5.1 to 7.6 centimeters) at the base with a large tuft of florets at the end. The papyrus formerly grew in great abundance along the banks of the Nile, forming what was almost a dense jungle. Today it is practically extinct in lower Egypt, although it is still found along the White Nile and in the Sudan. The papyrus still grows in parts of the Holy Land, especially around the north end of the plain of Galilee and the Huleh swamps.<\/p>\n\n<p>In addition to being used for making small vessels to float in water (Ex 2:3), for mats, and for various other domestic purposes, it is best known as the source of ancient paper. In manufacturing paper from papyrus, the stems of the plant were first peeled and the pitch then cut longitudinally into thin slices that were laid side by side. These were then sprinkled with water and pressed to unite the whole into one piece. The sheet was then dried and cut into pieces of the required size. In the better grades of papyrus paper, several layers of stem slices were laid crosswise on each other.<\/p>\n<p>The pale, fawn-colored, tassel-like inflorescences at the summit of the stems were used to adorn Egyptian temples and to crown the statues of gods. They were also worn as crowns by famous men and national heroes.<\/p>\n<p class=\"h2\" id=\"PineTree\">Pine Tree <em>(Pinus brutia, P. halepensis)<\/em><\/p>\n<p>Various evergreen trees of this family with needle-shaped leaves in clusters and seed-bearing cones. While there is considerable confusion concerning the conifers of the Bible, it seems apparent that pines are referred to in such passages as Leviticus 23:40; Nehemiah 8:15; Isaiah 41:19; and 60:13. One of the Holy Land’s pines is the Brutian pine <em>(Pinus brutia),<\/em> a mountain-inhabiting species of the northern regions of Palestine. It attains a height of 10 to 35 feet (3 to 10.7 meters) with a rather diffuse growth and branches in whorls.<\/p>\n<p>Another of the pines is the Aleppo pine, <em>Pinus halepensis.<\/em> Most of the instances of the occurrence of “fir” or “fir tree” in the <span>kjv<\/span> probably refer to the Aleppo pine (2 Sm 6:5; 1 Kgs 5:8, 10; 6:34; 2 Kgs 19:23; 2 Chr 2:8; Ps 104:17; Sg 1:17; Is 14:8; 37:24; 55:13; 60:13; Ez 27:5; 31:8; Hos 14:8; Na 2:3; Zec 11:2). It grows from 9 to 60 feet (2.7 to 18.3 meters) tall with diffuse ascending branches and yellowish or brownish branchlets.<\/p>\n<p class=\"h2\" id=\"Pistachio\">Pistachio <em>(Pistacia terebinthus, P. vera)<\/em><\/p>\n<p>The Palestine terebinth or turpentine tree is a large deciduous tree with straggling boughs. In the winter, without its leaves, it looks much like the oak. It grows from 12 to 25 feet (3.7 to 7.6 meters) tall. Every part of the tree contains a fragrant, resinous juice. It is common on the lower slopes of the hills throughout Syria, Lebanon, Palestine, and Arabia, generally growing as a solitary tree and found mostly in localities too warm or too dry for the oak that it generally replaces. Since it is native to Gilead, it is quite probable that its resinous juice formed part of the spicery that the Israelites carried to Egypt from Gilead (Gn 37:25).<\/p>\n<p>The nuts of Genesis 43:11 are apparently pistachio nuts from the pistachio tree, <em>Pistacia vera,<\/em> closely related to the terebinth. It attains a height of 10 to 30 feet (3 to 9.1 meters) with a spreading top. It is found wild in many rocky parts of Lebanon and the Holy Land. The nut has a light-colored shell and the kernel has a sweet delicate flavor much relished wherever it grows.<\/p>\n<p class=\"h2\" id=\"PlaneTree\">Plane Tree <em>(Platanus orientalis)<\/em><\/p>\n<p>Any of several trees of this family with bell-shaped fruit clusters and usually an outer bark that flakes off in patches or strips. The references in Genesis 30:37 and Ezekiel 31:8 are apparently not to the chestnut tree, which is not indigenous to Palestine, but to the oriental plane tree, <em>Platanus orientalis.<\/em><\/p>\n<p>The plane tree is a massive tree 60 feet (18.3 meters) or more tall with a trunk often of vast circumference, sometimes as much as 40 feet (12.2 meters). The outer bark peels off in sheets or scales, thus exposing a smooth whitish or yellowish inner bark. The tree is common throughout Lebanon, Syria, and the Holy Land, growing even in subalpine regions. However, it is primarily a tree of the plains and lowlands, growing on the edges of streams and lakes and in marshy places.<\/p>\n<p class=\"h2\" id=\"Pomegranate\">Pomegranate <em>(Punica granatum)<\/em><\/p>\n<p>The pomegranate is usually a small, bushlike tree but may occasionally become a large, branching shrub or small tree reaching a height of 20 to 30 feet (6.1 to 9.1 meters). The branches are often thorny. The showy bell-like flowers are usually scarlet, though sometimes yellow or white. The globular fruit is as large as an orange or medium-size apple. It has a hard rind of a bright red or yellowish color when ripe and is surmounted by the dry sepals that resemble a crown. The fruit itself is a crimson juicy pulp in which many red seeds are imbedded. The flowers of the pomegranate undoubtedly served as a pattern for the golden bells referred to in Exodus 28:33-34 and 39:24-26, and the open flowers of 1 Kings 6:32. The erect calyx lobes on the fruit served as a model for crowns of kings.<\/p>\n<p>The pomegranate is native to Asia, but it has been cultivated since prehistoric times and is now quite common in the Holy Land, in Egypt, and along the shores of the Mediterranean. It is listed as one of the pleasant fruits of Egypt (Nm 20:5) and one of the promised blessings of the Holy Land (Dt 8:8).<\/p>\n<p class=\"h2\" id=\"Poplar\">Poplar <em>(Populus euphratica, P. alba)<\/em><\/p>\n<p>Fast-growing deciduous tree of the same genus as the aspen and cottonwood. The <span>kjv<\/span> references in 2 Samuel 5:23-24 and 1 Chronicles 14:14-15 to mulberry trees are more probably to the Euphrates poplar or aspen, <em>Populus euphratica.<\/em> This tree grows to a height of 30 to 45 feet (9.1 to 13.7 meters) with spreading branches. The Euphrates aspen is found only on rivers and stream banks throughout the area from Syria through the Holy Land to Stony Arabia. It is especially common in the Jordan Valley.<\/p>\n<p>The white poplar <em>(Populus alba)<\/em> is common in wet places in Syria, Lebanon, the Holy Land, and Sinai. It attains a height of 30 to 60 feet (9.1 to 18.3 meters) with spreading branches. Some suggest that the altars of various pagan religions were usually erected on the top of a hill and in the shade of a poplar grove.<\/p>\n<p class=\"h2\" id=\"Quince\">Quince <em>(Cydonia oblonga)<\/em><\/p>\n<p>Tree native to western Asia, having white flowers and applelike fruit that is edible when cooked. Some believe that the “apples” of the OT were quinces, <em>Cydonia oblonga.<\/em> The quince tree is quite common in the Holy Land, though chiefly as a cultivated tree. It may occur wild in the northern parts of Syria. It is native to northern Persia and Asia Minor. The fruit is yellowish and highly fragrant, and it is the fragrance that caused it to be held in high regard by the ancients.<\/p>\n<p class=\"h2\" id=\"Reed\">Reed <em>(Juncus, Scirpus, Typha angustata, Arundo donax)<\/em><\/p>\n<p>Numerous species of the rush and bulrush grow in the Holy Land. There are at least 21 varieties of rushes. The common soft rush or bog rush <em>(Juncus effusus)<\/em> is found in wet places, even in the Sinai and other deserts. The sea or hard rush <em>(J. maritimus)<\/em> is found in damp places throughout the Holy Land and even in Sinai.<\/p>\n<p>At least 15 kinds of bulrushes <em>(Scirpus)<\/em> are known in the Holy Land. The cluster-headed club rush <em>(Scirpus holoschoenus)<\/em> is common in damp places throughout the Holy Land to the Sinai. The lake club rush or tall bulrush <em>(S. lacustris)<\/em> is found in swamps and ditches throughout northern Africa to the Dead Sea. The sea club rush or salt marsh club rush <em>(S. maritimus)<\/em> is found in ditches and swamps in many places of the Holy Land. Any of these species may be the one referred to in Job 8:11; Isaiah 9:14; 19:6, 15.<\/p>\n<p>The reference in Genesis 41:2 to the feeding of cattle in the meadow seems to be to the tall reed <em>(Arundo donax),<\/em> which grows 18 feet (5.5 meters) or more in height. This plant is also known as the Persian reed and is common throughout the Holy Land, Syria, and the Sinai peninsula. It is a gigantic grass that may have a stem diameter of two or three inches (5.1 to 7.6 centimeters) at the base and is terminated by a plume of white flowers similar to those of the sugarcane or pampas grass. The plant was used for many purposes by the ancients: for walking sticks, fishing rods, measuring rods, and musical pipes. It is, therefore, quite possible that the “reed” of Matthew 27:48 and Mark 15:36 was a carpenter’s reed or measuring rod.<\/p>\n<p><em>See also<\/em> Papyrus.<\/p>\n<p class=\"h2\" id=\"Rue\">Rue <em>(Ruta chalepensis, R. graveolens)<\/em><\/p>\n<p>Aromatic Eurasian plant with evergreen leaves that yield an acrid, volatile oil once used in medicine. There is little question as to the correctness of the translation of “rue” in Luke 11:42, but there is some doubt as to the exact species. Most writers think that it was the common rue <em>(Rue graveolens),<\/em> a perennial shrubby plant with erect stems two to three feet (.6 to .9 meter) tall and deeply cut leaves. A very strong odor emanates from the foliage. This species is native to the Mediterranean region and grows wild in the Holy Land, especially on Mt Tabor.<\/p>\n<p>Rue was highly thought of by the ancients as a medicinal, supposed to prevent dizziness, dumbness, epilepsy, eye inflammations, insanity, and the “evil eye.” Rue was also used for seasoning dishes.<\/p>\n<p class=\"h2\" id=\"Rush\">Rush <em>(Butomus umbellatus)<\/em><\/p>\n<p>Generic term for any of various grasslike marsh plants having pliant, hollow, or pithy stems. There is considerable uncertainty about the identification of the plant referred to in Genesis 41:2 translated in the <span>kjv<\/span> as “meadow,” and in Job 8:11 as “flag.” Since it is mentioned along with the papyrus in the Job passage, it seems that it refers to a specific kind of plant rather than to an aggregate of plants in a meadow. From the description in Genesis as being a plant on which Pharaoh’s cattle might feed along the banks of the Nile and yet not the papyrus, it may refer to the flowering rush or water gladiola <em>(Butomus umbellatus),<\/em> which flourishes both in Egypt and in the Holy Land, along with the papyrus.<\/p>\n<p><em>See also<\/em> Reed.<\/p>\n<p class=\"h2\" id=\"Saffron\">Saffron <em>(Crocus sativus)<\/em><\/p>\n<p>Saffron, referred to in Song of Songs 4:14, is the product of several species of <em>Crocus,<\/em> especially of the blue-flowered saffron crocus <em>(C. sativus),<\/em> which is native to Greece and Asia Minor. The commercial product consists of the stigma and upper portions of the style, the top parts of the flower ovary, which are collected shortly after the flower opens. It requires at least 4,000 stigmas to make an ounce of saffron. After being gathered, the stigmas are dried in the sun, pounded, and made into small cakes. Saffron is used principally as a yellow dye and also as a fruit coloring for curries and stews.<\/p>\n<p>Another, entirely different kind of dye-producing plant <em>(Carthamus tinctorius)<\/em> called carthamine, bastard saffron, or safflower is a member of the thistle family. Its red florets yield a dye used extensively for coloring silk, in cooking, and for adulterating genuine saffron. It is an annual spiny plant three to four and a half feet (1.4 meters) tall, native to Syria and Egypt. In Egypt the grave clothes of mummies were dyed with this material, and it is quite possible that this plant may also have been the saffron of the Bible.<\/p>\n<p class=\"h2\" id=\"Sage\">Sage <em>(Salvia judaica)<\/em><\/p>\n<p>The Judean sage grows to three feet (.9 meter) tall in the mountains and hills of Palestine. Its stems are four-angled, stiff, and rough. The plant grows from Syria south through Nazareth, Hebron, Tiberius, Samaria, and Judea.<\/p>\n<p>This plant is the origin of the design of the seven-branched lampstand of Exodus 37:17-18, which is known as the menorah, the traditional Jewish symbol. The inflorescence of the plant, when pressed flat, has almost exactly the same shape and form as the seven-branched candlestick, with its central spike and three pairs of side branches each bending upward and inward in a symmetrical fashion. On each branch of the plant’s inflorescence are whorls or buds that perhaps give the idea for the “knops” (<span>kjv<\/span>) or “knobs” on the biblical golden candlesticks.<\/p>\n<p class=\"h2\" id=\"Spelt\">Spelt <em>(Triticum aestivum)<\/em><\/p>\n<p>Hardy member of the wheat family. The rye of Exodus 9:32 and Isaiah 28:25, as well as the fitches of Ezekiel 4:9 (all <span>kjv<\/span>) are thought to be spelt. It is a hard-grained species of wheat with loose ears and grains triangular in cross-section, and was the most common form of wheat in early times. It has a stouter stem than wheat and strong spikes of grain. Bread made of its flour is much inferior to that made from wheat, but spelt will thrive in almost any kind of soil and will yield a crop on land that is unfit for wheat. The ancients preferred it to barley for bread.<\/p>\n<p class=\"h2\" id=\"StoraxTree\">Storax Tree <em>(Styrax officinalis)<\/em><\/p>\n<p>Various trees of this genus yielding an aromatic resin. Today it is thought that the stacte of Exodus 30:34 was derived from the storax tree. It is an irregularly stiff-branched shrub or small tree 9 to 20 feet (2.7 to 6.1 meters) tall. This tree is abundant on low hills and rocky places from Lebanon through the Holy Land. Its gum is obtained by making incisions in the stems and branches. It is highly perfumed and is still prized today as a perfume.<\/p>\n<p class=\"h2\" id=\"Sycamore\">Sycamore-fig <em>(Ficus sycomorus)<\/em><\/p>\n<p>Tree of northeastern Africa and adjacent Asia, related to the fig. The word translated “sycamore” in 1 Kings 10:27; 1 Chronicles 27:28; 2 Chronicles 1:15; 9:27; Psalm 78:47; Isaiah 9:10; Amos 7:14; and Luke 19:4 undoubtedly refers to the well-known sycamore-fig, which is also known as the mulberry-fig or fig-mulberry. It should not be confused with the common sycamore of the North American continent, which is actually a plane tree. The sycamore-fig of the Bible is a strong-growing, robust, wide-spreading tree growing 30 to 40 feet (9.1 to 12.2 meters) tall and sometimes attaining a trunk circumference of 20 feet (6.1 meters) or more with a crown 120 feet (36.6 meters) in diameter. It is a tree that is easily climbed and is frequently planted along roadsides, which accounts for the reference in Luke 19:4. It produces an abundant amount of fruit in clusters on all parts of the tree, on both young and old branches and even on the trunk itself. It is very similar to the common fig, only smaller and much inferior in quality. In David’s day it was so valuable that he appointed a special overseer for the sycamore trees (1 Chr 27:28). It is thought that Amos was not a gatherer of sycamore fruit but rather a dresser of sycamore trees.<\/p>\n<p class=\"h2\" id=\"Tamarisk\">Tamarisk <em>(Tamarix)<\/em><\/p>\n<p>The references in Genesis 21:33 and 1 Samuel 22:6 and 31:13 seem to be to the tamarisk. These trees or shrubs are small and fast-growing with a durable wood. They are abundant in deserts, dunes, and salt marshes. <em>Tamarix aphylla<\/em> is leafless and has small white flowers. These trees or shrubs often provide a soothing touch of green foliage and a promise of cooling shade to the traveler. Tamarisks are able to survive because they either have small, scalelike leaves, which lose little moisture by transpiration, or no leaves at all. The larger of the tamarisks are valued for their wood in a region where wood is scarce. The wood was used for building and also as a source of an excellent type of charcoal.<\/p>\n<p class=\"h2\" id=\"Terebinth\">Terebinth <em>(Pistacia terebinthus)<\/em><\/p>\n<p><em>See<\/em> Pistachio (above).<\/p>\n<p class=\"h2\" id=\"ThistleThorn\">Thistle, Thorn <em>(Lycium europaeum, Solanum incanum, Centaurea, Silybum marianum, Ruscus aculeatus, Agrostemma githago, Paliurus spina-christi, Zizyphus spina-christi)<\/em><\/p>\n<p>There are 22 different Hebrew and Greek words used in Scripture to refer to spiny or prickly shrubs or weeds, and these are translated as “bramble,” “brier,” “cockle,” “thorn,” and “thistle.” At present, there are about 125 species of thorns and thistles that grow in the Holy Land.<\/p>\n<p>The bramble in the allegory of Judges 9:14-15 is believed to refer to the European boxthorn or desert-thorn, <em>Lycium europaeum.<\/em><\/p>\n<p>The general consensus is that the “briers” of Isaiah 10:17, 55:13, Micah 7:4, and Hebrews 6:8 are the Palestine nightshade <em>(Solanum incanum),<\/em> or “Jericho potato.”<\/p>\n<p>The thistles of Genesis 3:17-18, 2 Kings 14:9, 2 Chronicles 25:18, Hosea 10:8, and Matthew 7:16, as well as the thorns of Matthew 13:7 and Hebrews 6:8, are thought to be one of the species of the thistle, <em>Centaurea.<\/em> Among the more common thistles in the Holy Land are the true star-thistle <em>(Centaurea calcitrapa),<\/em> the dwarf centaury <em>(C. verutum),<\/em> the Iberian centaury <em>(C. iberica),<\/em> and the lady’s thistle <em>(Silybum marianum).<\/em> Some thistles attain a height of five to six feet (.9 to 1.8 meters). Thistles are characteristic of an area that is uncultivated and neglected. Many have beautiful flowers, but all are covered with sharp spines.<\/p>\n<p>The references in Ezekiel 2:6 to “briers” and Ezekiel 28:24 to a “pricking brier” may be to the prickly butchers-broom or knee-holly, <em>Ruscus aculeatus.<\/em> The plant is common in rocky woods in the northern regions of the Holy Land, especially around Mt Tabor and Mt Carmel.<\/p>\n<p>The cockle of Job 31:40 (<span>nlt<\/span> “weeds”) perhaps refers to the corn cockle, <em>Agrostemma githago.<\/em> This plant is common in grainfields throughout the Holy Land. It is a strong-growing and troublesome weed in grainfields, growing from one to three feet (.3 to .9 meter) tall.<\/p>\n<p>Many commentators think that the “thorns” out of which the crown of thorns (Mt 27:29; Jn 19:2) was made were from the Christ-thorn <em>(Paliurus spina-christi).<\/em> This belief has led to its specific name; the Christ-thorn is a spiny plant that ordinarily grows as a straggling shrub three to nine feet (.9 to 2.7 meters) tall. The flexible branches are armed at the base of each leaf with a pair of unequal, stiff, sharp spines. The unusual pliable texture of the young branches renders it particularly easy to plait into a crownlike wreath.<\/p>\n<p>The thorns of Judges 8:7, Isaiah 7:19, 9:18, 55:13, and Matthew 7:16 may refer to the Syrian Christ-thorn <em>(Zizyphus spina-christi),<\/em> a shrub or small tree 9 to 15 feet (2.7 to 4.6 meters) tall, sometimes growing into a 40-foot (12.2-meter) tree with smooth white branches bearing a pair of stout, unequal, recurved spines at the back of each leaf.<\/p>\n<p><em>See also<\/em> Bramble; Buckthorn (above).<\/p>\n<p class=\"h2\" id=\"Tulip\">Tulip <em>(Tulipa montana, T. sharonensis)<\/em><\/p>\n<p>Any of several bulbous plants of this family native to Asia. The rose of Sharon in Song of Songs 2:1 may be the mountain tulip, <em>Tulipa montana,<\/em> or the closely related Sharon tulip, <em>T. sharonensis.<\/em> The former is an attractive plant that grows from a bulb and has leaves that are often wavy-margined. The species is common in the mountainous regions of Syria, Lebanon, and the Anti-Lebanon. It is primarily a mountainous species. The Sharon tulip <em>(T. sharonensis)<\/em> is found in sandy places on the Sharon coastal plains.<\/p>\n<p class=\"h2\" id=\"Tumbleweed\">Tumbleweed <em>(Gundelia tournefortii, Anastatica hierochuntica)<\/em><\/p>\n<p>The references in Psalm 83:13 to “whirling dust” and in Isaiah 17:13 to “wheel” or “rolling thing” (<span>niv<\/span> “tumbleweed”) seem to be to the Palestinian tumbleweed <em>(Gundelia tournefortii),<\/em> a member of the thistle family. It is a prickly herb with milky juice. It rolls over the land and gathers in tremendous heaps in hollows.<\/p>\n<p class=\"h2\" id=\"Vegetable\">Vegetable<\/p>\n<p>Scriptural references to vegetables are probably, in most cases, to the dried leguminous seeds of beans and lentils.<\/p>\n<p class=\"h2\" id=\"Vine\">Vine <em>(Vitis vinifera)<\/em><\/p>\n<p>Any plant with a flexible stem that climbs, twines, or creeps along a surface or support. The common grapevine <em>(Vitis vinifera)<\/em> is mentioned throughout the Bible. The fruitful vine (Ez 17:5-10) and the vine brought out of Egypt (Ps 80:8) were symbolic of the Jewish people. Jesus compares himself to the true vine, of which his disciples were the branches (Jn 15:1-6).<\/p>\n<p>The grapevine of the Old World sometimes assumes the characteristics of a tree, with stems up to a foot and a half (45.7 centimeters) in diameter, the branches then being trained on a trellis and bearing bunches of grapes 10 to 12 pounds (4.5 to 5.4 kilograms) in weight, with the individual grapes the size of small plums. Bunches have been produced weighing as much as 26 pounds (11.8 kilograms). The vines of the Holy Land were always renowned both for the luxuriance of their growth and for the immense clusters of grapes they produced. Thus it does not seem improbable that the spies sent to the Promised Land should have employed a pole to transport some of the clusters home (Nm 13:23-24).<\/p>\n<p>The wild grape <em>(Vitis orientalis)<\/em> is referred to in Isaiah 5:2-4, Jeremiah 2:21, and Ezekiel 15:2-6. It is known as the native wild fox grape and has small, black, acidic berries about the size of currants with little juice.<\/p>\n<p class=\"h2\" id=\"Walnut\">Walnut <em>(Juglans regia)<\/em><\/p>\n<p>Any of several trees of this genus having round, sticky fruit enclosing an edible nut. The reference in Song of Songs 6:11 to “nuts” is thought to refer to the Persian or common walnut, <em>Juglans regia.<\/em> The tree is believed to have been indigenous to northern Persia, but it is actually found wild in many parts of northern India, eastward as far as China, and westward through Persia. At the time of Solomon, it was widely cultivated for its fruit throughout the East. Perhaps Solomon’s garden of nuts was a part of his extensive gardens at Etham, six miles (9.7 kilometers) from Jerusalem.<\/p>\n<p class=\"h2\" id=\"WaterLily\">Water Lily <em>(Nymphaea)<\/em><\/p>\n<p>Any of numerous aquatic plants of this genus with floating leaves and showy flowers. The carved lily ornamentation of 1 Kings 7:19-26 and 2 Chronicles 4:5 was probably patterned after the flowers of the water lily. Few flowers can equal the Egyptian lotus or water lily <em>(Nymphaea lotus)<\/em> in beauty. It looks very much like a large white rose and at one time floated in profusion on the waters of the Nile.<\/p>\n<p>The common European white water lily <em>(N. alba)<\/em> was also familiar to the children of Israel. It grows not only in Europe but also in the Holy Land and North Africa. It is, however, not as common in Egypt as is the white lotus.<\/p>\n<p>Another water lily with which the Israelites were probably familiar is the blue lotus, <em>N. caerulea.<\/em> Its leaves are 12 to 16 inches (30.5 to 40.6 centimeters) across and it has light-blue flowers that are three to six inches (7.6 to 15.2 centimeters) in diameter.<\/p>\n<p class=\"h2\" id=\"Wheat\">Wheat <em>(Triticum aestivum, T. compositum)<\/em><\/p>\n<p>Various cereal grasses of this family widely cultivated for its edible grain. Five kinds of wheat are native to—and still wild in—the Holy Land, and at least eight others are cultivated there today; probably most, if not all, were known in Bible times. The wild varieties were probably more abundant then than they are today. Among these are the einkorn <em>(T. monococcum),<\/em> the thaoudar <em>(T. thaoudar),<\/em> and the wild emmer <em>(T. dicoccoides).<\/em> The composite wheat <em>(T. compositum),<\/em> with its branched spikes, often bearing as many as seven heads per stalk, is definitely referred to in Genesis 41:5-57. It is depicted on numerous Egyptian monuments and on inscriptions and is still commonly seen in the Nile Delta, where it is known as “mummy wheat.” It is also cultivated in the Holy Land.<\/p>\n<p>The most frequently mentioned wheat of the Bible is undoubtedly the commonly cultivated summer and winter wheat, <em>Triticum aestivum.<\/em> It is an abundant annual grass cultivated in Egypt and other Eastern lands since earliest times. The exact place of its origin is unknown. Grains of wheat have been found in the most ancient Egyptian tombs and in the remains of prehistoric lake dwellings in Switzerland. It was certainly the chief grain of Mesopotamia in Jacob’s time (Gn 30:14).<\/p>\n<p>Corn in biblical days often included a mixture of peas, beans, lentils, cummin, barley, millet, and spelt, but wheat was always its main constituent. Egypt was a great grain-producing country, and Abram (Gn 12:10) and Joseph’s brothers (ch 42) naturally turned to Egypt for wheat when famine visited Canaan.<\/p>\n<p>The mills, millstones, granaries, and threshing floors mentioned in the Bible all refer to equipment employed in processing grain to produce flour. The fine flour of which the showbread loaves were made (Lv 24:5) was unquestionably wheat flour. Wheat intended for home consumption was often stored in the central part of the house; this explains the story told in 2 Samuel 4:6. It was also sometimes stored in dry wells (2 Sm 17:19).<\/p>\n<p class=\"h2\" id=\"Wormwood\">Wormwood <em>(Artemisia judaica, A. herba-alba)<\/em><\/p>\n<p>Wormwood is a general name given to a group of woody plants with a strong aromatic odor. Wormwood plants have a strong, bitter taste, and their young shoots and branch tips furnish the “wormwood” of commerce. Its bitter taste accounts for its being spoken of with gall—as being symbolic of bitter calamity and sorrow (Prv 5:4; Jer 9:15; 23:15; Lam 3:15, 19). <em>Artemisia herba-alba<\/em> is the common species of wormwood in the Holy Land today. It is strongly aromatic, smelling like camphor, and bitter. <em>A. judaica<\/em> occurs only in the Sinai.<\/p>\n<p>Absinthe is made from species of this group. It first leads to greater activity and pleasant sensations and fills the mind with grandiose ideas (Lam 3:15). The habitual use of it, however, brings on a stupor and gradual diminution of intellectual faculties, ending in delirium and even death. Perhaps the hemlock of Amos 6:12 was wormwood.<\/p>","summary_ro":"PLANTS Identifying biblical plants has always been a difficult task, partly because people continue to identify the biblical elm, sycamore, lily, rose, and vine with modern plants, and also because they assume that all the plants now growing in the Holy Land were there in ancient biblical days, or that the plants referred to in the Bible are still to be found there today. Unfortunately, many plants now quite common in the Holy Land were not there in biblical days. Many plants that once grew i...","summary_en":"PLANTS Identifying biblical plants has always been a difficult task, partly because people continue to identify the biblical elm, sycamore, lily, rose, and vine with modern plants, and also because they assume that all the plants now growing in the Holy Land were there in ancient biblical days, or that the plants referred to in the Bible are still to be found there today. Unfortunately, many plants now quite common in the Holy Land were not there in biblical days. Many plants that once grew i...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47127,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:4","title_en":"Study Note: 1 Împărați 19:4","content_ro":"<p><strong>19:4<\/strong> Though technically a shrub, the <em>broom tree<\/em> can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in <em>the wilderness.<\/em> Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • <em>no better:<\/em> God’s refugee prophet felt that he had accomplished little and would be better off dead.<\/p>","content_en":"<p><strong>19:4<\/strong> Though technically a shrub, the <em>broom tree<\/em> can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in <em>the wilderness.<\/em> Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • <em>no better:<\/em> God’s refugee prophet felt that he had accomplished little and would be better off dead.<\/p>","summary_ro":"19:4 Though technically a shrub, the broom tree can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in the wilderness. Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • no better: God’s refugee prophet felt that he had accomplished little and would be better off dead.","summary_en":"19:4 Though technically a shrub, the broom tree can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in the wilderness. Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • no better: God’s refugee prophet felt that he had accomplished little and would be better off dead.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74753,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:4","title_en":"Study Note: 1 Împărați 19:4","content_ro":"<p><strong>19:4<\/strong> Though technically a shrub, the <em>broom tree<\/em> can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in <em>the wilderness.<\/em> Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • <em>no better:<\/em> God’s refugee prophet felt that he had accomplished little and would be better off dead.<\/p>","content_en":"<p><strong>19:4<\/strong> Though technically a shrub, the <em>broom tree<\/em> can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in <em>the wilderness.<\/em> Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • <em>no better:<\/em> God’s refugee prophet felt that he had accomplished little and would be better off dead.<\/p>","summary_ro":"19:4 Though technically a shrub, the broom tree can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in the wilderness. Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • no better: God’s refugee prophet felt that he had accomplished little and would be better off dead.","summary_en":"19:4 Though technically a shrub, the broom tree can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in the wilderness. Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • no better: God’s refugee prophet felt that he had accomplished little and would be better off dead.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102379,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:4","title_en":"Study Note: 1 Împărați 19:4","content_ro":"<p><strong>19:4<\/strong> Though technically a shrub, the <em>broom tree<\/em> can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in <em>the wilderness.<\/em> Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • <em>no better:<\/em> God’s refugee prophet felt that he had accomplished little and would be better off dead.<\/p>","content_en":"<p><strong>19:4<\/strong> Though technically a shrub, the <em>broom tree<\/em> can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in <em>the wilderness.<\/em> Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • <em>no better:<\/em> God’s refugee prophet felt that he had accomplished little and would be better off dead.<\/p>","summary_ro":"19:4 Though technically a shrub, the broom tree can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in the wilderness. Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • no better: God’s refugee prophet felt that he had accomplished little and would be better off dead.","summary_en":"19:4 Though technically a shrub, the broom tree can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in the wilderness. Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • no better: God’s refugee prophet felt that he had accomplished little and would be better off dead.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130005,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:4","title_en":"Study Note: 1 Împărați 19:4","content_ro":"<p><strong>19:4<\/strong> Though technically a shrub, the <em>broom tree<\/em> can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in <em>the wilderness.<\/em> Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • <em>no better:<\/em> God’s refugee prophet felt that he had accomplished little and would be better off dead.<\/p>","content_en":"<p><strong>19:4<\/strong> Though technically a shrub, the <em>broom tree<\/em> can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in <em>the wilderness.<\/em> Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • <em>no better:<\/em> God’s refugee prophet felt that he had accomplished little and would be better off dead.<\/p>","summary_ro":"19:4 Though technically a shrub, the broom tree can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in the wilderness. Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • no better: God’s refugee prophet felt that he had accomplished little and would be better off dead.","summary_en":"19:4 Though technically a shrub, the broom tree can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in the wilderness. Like Jonah (Jon 4:3), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results. • no better: God’s refugee prophet felt that he had accomplished little and would be better off dead.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":47128,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:5","title_en":"Study Note: 1 Împărați 19:5","content_ro":"<p><strong>19:5-7<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).<\/p>","content_en":"<p><strong>19:5-7<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).<\/p>","summary_ro":"19:5-7 The angel of the Lord provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).","summary_en":"19:5-7 The angel of the Lord provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74754,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:5","title_en":"Study Note: 1 Împărați 19:5","content_ro":"<p><strong>19:5-7<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).<\/p>","content_en":"<p><strong>19:5-7<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).<\/p>","summary_ro":"19:5-7 The angel of the Lord provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).","summary_en":"19:5-7 The angel of the Lord provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102380,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:5","title_en":"Study Note: 1 Împărați 19:5","content_ro":"<p><strong>19:5-7<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).<\/p>","content_en":"<p><strong>19:5-7<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).<\/p>","summary_ro":"19:5-7 The angel of the Lord provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).","summary_en":"19:5-7 The angel of the Lord provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130006,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:5","title_en":"Study Note: 1 Împărați 19:5","content_ro":"<p><strong>19:5-7<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).<\/p>","content_en":"<p><strong>19:5-7<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).<\/p>","summary_ro":"19:5-7 The angel of the Lord provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).","summary_en":"19:5-7 The angel of the Lord provided Elijah with precisely what he needed at the moment (17:2-6, 10-12). God often sent an angel to minister to one of his servants (Ps 34:7; Heb 1:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":9944,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Earthquake","title_en":"Earthquake","content_ro":"<h3>EARTHQUAKE<\/h3>\n<p>Shaking or trembling of the earth originated by volcanic or tectonic activity. Earthquakes occur frequently in Palestine due mostly to the volcanic nature of the regions around the Dead Sea and the Sea of Galilee. The primary centers of earthquakes in Palestine are upper Galilee, the Samaritan country near Shechem, and the western edge of the Judean Mountains near Lydda.<\/p>\n<p>The Hebrew word for “earthquake” indicates a great noise or a tremendous roaring, suggesting that the Israelites were impressed with the rumbling connected with earthquakes.<\/p>\n\n<p>Instances of earthquakes are (1) at Mt Sinai, in connection with God’s giving the law to Moses (Ex 19:18); (2) during the wilderness wandering of the Israelites, when Korah and his followers rebelled against Moses and were destroyed as punishment for their rebellion (Nm 16:31-33); (3) among the Philistines on the occasion when Jonathan and his armor bearer fought a garrison of Philistines (1 Sm 14:15); (4) after Elijah killed the prophets of Baal and, fleeing Jezebel’s wrath, sat under a juniper tree feeling sorry for himself (1 Kgs 19:7-9, 11); (5) in the reign of King Uzziah (Am 1:1); (6) at the death of Jesus on Calvary (Mt 27:51-54); (7) at the resurrection of Jesus (Mt 28:2); and (8) at Philippi while Paul and Silas were in jail (Acts 16:26). Earthquakes are also mentioned as one of the phenomena in connection with the “Day of the Lord” (Zec 14:4-5) and the consummation of this age (Rv 6:12-24; 11:19; 16:18).<\/p>","content_en":"<h3>EARTHQUAKE<\/h3>\n<p>Shaking or trembling of the earth originated by volcanic or tectonic activity. Earthquakes occur frequently in Palestine due mostly to the volcanic nature of the regions around the Dead Sea and the Sea of Galilee. The primary centers of earthquakes in Palestine are upper Galilee, the Samaritan country near Shechem, and the western edge of the Judean Mountains near Lydda.<\/p>\n<p>The Hebrew word for “earthquake” indicates a great noise or a tremendous roaring, suggesting that the Israelites were impressed with the rumbling connected with earthquakes.<\/p>\n\n<p>Instances of earthquakes are (1) at Mt Sinai, in connection with God’s giving the law to Moses (Ex 19:18); (2) during the wilderness wandering of the Israelites, when Korah and his followers rebelled against Moses and were destroyed as punishment for their rebellion (Nm 16:31-33); (3) among the Philistines on the occasion when Jonathan and his armor bearer fought a garrison of Philistines (1 Sm 14:15); (4) after Elijah killed the prophets of Baal and, fleeing Jezebel’s wrath, sat under a juniper tree feeling sorry for himself (1 Kgs 19:7-9, 11); (5) in the reign of King Uzziah (Am 1:1); (6) at the death of Jesus on Calvary (Mt 27:51-54); (7) at the resurrection of Jesus (Mt 28:2); and (8) at Philippi while Paul and Silas were in jail (Acts 16:26). Earthquakes are also mentioned as one of the phenomena in connection with the “Day of the Lord” (Zec 14:4-5) and the consummation of this age (Rv 6:12-24; 11:19; 16:18).<\/p>","summary_ro":"EARTHQUAKE Shaking or trembling of the earth originated by volcanic or tectonic activity. Earthquakes occur frequently in Palestine due mostly to the volcanic nature of the regions around the Dead Sea and the Sea of Galilee. The primary centers of earthquakes in Palestine are upper Galilee, the Samaritan country near Shechem, and the western edge of the Judean Mountains near Lydda. The Hebrew word for “earthquake” indicates a great noise or a tremendous roaring, suggesting that the Israelites...","summary_en":"EARTHQUAKE Shaking or trembling of the earth originated by volcanic or tectonic activity. Earthquakes occur frequently in Palestine due mostly to the volcanic nature of the regions around the Dead Sea and the Sea of Galilee. The primary centers of earthquakes in Palestine are upper Galilee, the Samaritan country near Shechem, and the western edge of the Judean Mountains near Lydda. The Hebrew word for “earthquake” indicates a great noise or a tremendous roaring, suggesting that the Israelites...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39910,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Angel of the Lord","title_en":"Angel of the Lord","content_ro":"<h3>Angel of the Lord<\/h3>\n<blockquote><p>Angelic being mentioned in the Bible, more properly translated the “messenger” of the Lord. In the OT the angel of the Lord, as God’s personal emissary, performed special functions at particular times in the history of Israel.<\/p><\/blockquote>\n<p>The OT references portray a variety of services rendered but a basic unity of purpose: the gracious intervention of the Lord toward his people, sometimes to an individual, sometimes on a national scale. The angelic figure served Israel positively as guide and protector (Ex 14:19) and companion in the wilderness wanderings (Ex 23:20; 33:2; Nm 20:16) or negatively as assassin or destroyer (2 Sm 24:16), yet always acted to preserve the sanctity of Israel’s covenant with God. Certain individuals such as Hagar (Gn 16:7; 21:17), Balaam (Nm 22:21-22), and Abraham’s servant (Gn 24:7, 40) were also confronted by the divinely commissioned messenger (cf. further references 1 Sm 29:9; 2 Sm 14:20; 19:27; 1 Kgs 19:7; 2 Kgs 19:35; 1 Chr 21:15; 2 Chr 32:21).<\/p>\n<p>In certain texts, it seems impossible to distinguish between the angel of the Lord and the Lord himself (Gn 16:7-13; 21:17; 22:11-18; 24:7, 40; 31:11-13; 48:16; Ex 3:2-10; Jgs 6:12-14; 13:21-22). Sometimes the angel is depicted acting for the Lord and yet is addressed as the Lord. God says, “You may not look directly at my face, for no one may see me and live” (Ex 33:20, <span>nlt<\/span>). And yet Hagar (Gn 16:13), Jacob (Gn 32:30), and Moses (Ex 33:11) are said to have seen God “face-to-face” in view of their confrontation with this angel. God promises that his very presence will be among the Israelites, and yet it is the angel who goes with them (Ex 23:23). The commander of the army of God is given reverence equal to God’s (Jos 5:13–6:2). The angel seems to possess the full authority and character of God. The presence of the messenger of the Lord, in whom God’s “name” resides (Ex 23:20) assures the hearer-reader that it is one God who directs the course of history (Gn 16:7; 31:11; Ex 3:2).<\/p>","content_en":"<h3>Angel of the Lord<\/h3>\n<blockquote><p>Angelic being mentioned in the Bible, more properly translated the “messenger” of the Lord. In the OT the angel of the Lord, as God’s personal emissary, performed special functions at particular times in the history of Israel.<\/p><\/blockquote>\n<p>The OT references portray a variety of services rendered but a basic unity of purpose: the gracious intervention of the Lord toward his people, sometimes to an individual, sometimes on a national scale. The angelic figure served Israel positively as guide and protector (Ex 14:19) and companion in the wilderness wanderings (Ex 23:20; 33:2; Nm 20:16) or negatively as assassin or destroyer (2 Sm 24:16), yet always acted to preserve the sanctity of Israel’s covenant with God. Certain individuals such as Hagar (Gn 16:7; 21:17), Balaam (Nm 22:21-22), and Abraham’s servant (Gn 24:7, 40) were also confronted by the divinely commissioned messenger (cf. further references 1 Sm 29:9; 2 Sm 14:20; 19:27; 1 Kgs 19:7; 2 Kgs 19:35; 1 Chr 21:15; 2 Chr 32:21).<\/p>\n<p>In certain texts, it seems impossible to distinguish between the angel of the Lord and the Lord himself (Gn 16:7-13; 21:17; 22:11-18; 24:7, 40; 31:11-13; 48:16; Ex 3:2-10; Jgs 6:12-14; 13:21-22). Sometimes the angel is depicted acting for the Lord and yet is addressed as the Lord. God says, “You may not look directly at my face, for no one may see me and live” (Ex 33:20, <span>nlt<\/span>). And yet Hagar (Gn 16:13), Jacob (Gn 32:30), and Moses (Ex 33:11) are said to have seen God “face-to-face” in view of their confrontation with this angel. God promises that his very presence will be among the Israelites, and yet it is the angel who goes with them (Ex 23:23). The commander of the army of God is given reverence equal to God’s (Jos 5:13–6:2). The angel seems to possess the full authority and character of God. The presence of the messenger of the Lord, in whom God’s “name” resides (Ex 23:20) assures the hearer-reader that it is one God who directs the course of history (Gn 16:7; 31:11; Ex 3:2).<\/p>","summary_ro":"Angel of the Lord Angelic being mentioned in the Bible, more properly translated the “messenger” of the Lord. In the OT the angel of the Lord, as God’s personal emissary, performed special functions at particular times in the history of Israel. The OT references portray a variety of services rendered but a basic unity of purpose: the gracious intervention of the Lord toward his people, sometimes to an individual, sometimes on a national scale. The angelic figure served Israel positively as gu...","summary_en":"Angel of the Lord Angelic being mentioned in the Bible, more properly translated the “messenger” of the Lord. In the OT the angel of the Lord, as God’s personal emissary, performed special functions at particular times in the history of Israel. The OT references portray a variety of services rendered but a basic unity of purpose: the gracious intervention of the Lord toward his people, sometimes to an individual, sometimes on a national scale. The angelic figure served Israel positively as gu...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":26448,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mountain Mount","title_en":"Mountain Mount","content_ro":"<h3>MOUNT, MOUNTAIN<\/h3>\n<p>Elevated topographical feature. In Israel, as in surrounding countries, mountains were places where people expected to meet God. Many significant events in Israel’s religion took place on Mt Sinai or Horeb (see Ex 3:1-4; 16; 19–23; 1 Kgs 19:8-18), and Mt Zion became almost as important when David was king (Ps 50:2; Is 2:2-4).<\/p>\n<p>Whereas the Hebrews’ neighbors sometimes thought mountains were magical places where their gods actually lived, the Israelites knew that their God lived in heaven and only descended upon the mountain at significant times (Ex 19; cf. 1 Kgs 8:27).<\/p>\n<p>In the NT much of Jesus’ activity takes place on mountains. He preached there (Mt 5:1); he retired there to pray (Lk 6:12); and he was transfigured on a mountain (9:28-36).<\/p>","content_en":"<h3>MOUNT, MOUNTAIN<\/h3>\n<p>Elevated topographical feature. In Israel, as in surrounding countries, mountains were places where people expected to meet God. Many significant events in Israel’s religion took place on Mt Sinai or Horeb (see Ex 3:1-4; 16; 19–23; 1 Kgs 19:8-18), and Mt Zion became almost as important when David was king (Ps 50:2; Is 2:2-4).<\/p>\n<p>Whereas the Hebrews’ neighbors sometimes thought mountains were magical places where their gods actually lived, the Israelites knew that their God lived in heaven and only descended upon the mountain at significant times (Ex 19; cf. 1 Kgs 8:27).<\/p>\n<p>In the NT much of Jesus’ activity takes place on mountains. He preached there (Mt 5:1); he retired there to pray (Lk 6:12); and he was transfigured on a mountain (9:28-36).<\/p>","summary_ro":"MOUNT, MOUNTAIN Elevated topographical feature. In Israel, as in surrounding countries, mountains were places where people expected to meet God. Many significant events in Israel’s religion took place on Mt Sinai or Horeb (see Ex 3:1-4; 16; 19–23; 1 Kgs 19:8-18), and Mt Zion became almost as important when David was king (Ps 50:2; Is 2:2-4). Whereas the Hebrews’ neighbors sometimes thought mountains were magical places where their gods actually lived, the Israelites knew that their God lived ...","summary_en":"MOUNT, MOUNTAIN Elevated topographical feature. In Israel, as in surrounding countries, mountains were places where people expected to meet God. Many significant events in Israel’s religion took place on Mt Sinai or Horeb (see Ex 3:1-4; 16; 19–23; 1 Kgs 19:8-18), and Mt Zion became almost as important when David was king (Ps 50:2; Is 2:2-4). Whereas the Hebrews’ neighbors sometimes thought mountains were magical places where their gods actually lived, the Israelites knew that their God lived ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35529,"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":47129,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:8","title_en":"Study Note: 1 Împărați 19:8","content_ro":"<p><strong>19:8<\/strong> Elijah’s determination to go to <em>Mount Sinai<\/em> took him on a journey of approximately 200 miles. The trip would not have required <em>forty days and forty nights<\/em>, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).<\/p>","content_en":"<p><strong>19:8<\/strong> Elijah’s determination to go to <em>Mount Sinai<\/em> took him on a journey of approximately 200 miles. The trip would not have required <em>forty days and forty nights<\/em>, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).<\/p>","summary_ro":"19:8 Elijah’s determination to go to Mount Sinai took him on a journey of approximately 200 miles. The trip would not have required forty days and forty nights, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).","summary_en":"19:8 Elijah’s determination to go to Mount Sinai took him on a journey of approximately 200 miles. The trip would not have required forty days and forty nights, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74755,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:8","title_en":"Study Note: 1 Împărați 19:8","content_ro":"<p><strong>19:8<\/strong> Elijah’s determination to go to <em>Mount Sinai<\/em> took him on a journey of approximately 200 miles. The trip would not have required <em>forty days and forty nights<\/em>, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).<\/p>","content_en":"<p><strong>19:8<\/strong> Elijah’s determination to go to <em>Mount Sinai<\/em> took him on a journey of approximately 200 miles. The trip would not have required <em>forty days and forty nights<\/em>, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).<\/p>","summary_ro":"19:8 Elijah’s determination to go to Mount Sinai took him on a journey of approximately 200 miles. The trip would not have required forty days and forty nights, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).","summary_en":"19:8 Elijah’s determination to go to Mount Sinai took him on a journey of approximately 200 miles. The trip would not have required forty days and forty nights, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102381,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:8","title_en":"Study Note: 1 Împărați 19:8","content_ro":"<p><strong>19:8<\/strong> Elijah’s determination to go to <em>Mount Sinai<\/em> took him on a journey of approximately 200 miles. The trip would not have required <em>forty days and forty nights<\/em>, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).<\/p>","content_en":"<p><strong>19:8<\/strong> Elijah’s determination to go to <em>Mount Sinai<\/em> took him on a journey of approximately 200 miles. The trip would not have required <em>forty days and forty nights<\/em>, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).<\/p>","summary_ro":"19:8 Elijah’s determination to go to Mount Sinai took him on a journey of approximately 200 miles. The trip would not have required forty days and forty nights, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).","summary_en":"19:8 Elijah’s determination to go to Mount Sinai took him on a journey of approximately 200 miles. The trip would not have required forty days and forty nights, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130007,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:8","title_en":"Study Note: 1 Împărați 19:8","content_ro":"<p><strong>19:8<\/strong> Elijah’s determination to go to <em>Mount Sinai<\/em> took him on a journey of approximately 200 miles. The trip would not have required <em>forty days and forty nights<\/em>, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).<\/p>","content_en":"<p><strong>19:8<\/strong> Elijah’s determination to go to <em>Mount Sinai<\/em> took him on a journey of approximately 200 miles. The trip would not have required <em>forty days and forty nights<\/em>, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).<\/p>","summary_ro":"19:8 Elijah’s determination to go to Mount Sinai took him on a journey of approximately 200 miles. The trip would not have required forty days and forty nights, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).","summary_en":"19:8 Elijah’s determination to go to Mount Sinai took him on a journey of approximately 200 miles. The trip would not have required forty days and forty nights, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34; Deut 1:2-3). Forty sometimes represented a period of full testing (Gen 7:4; Ps 95:10; Jon 3:4; Matt 4:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":31481,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophecy","title_en":"Prophecy","content_ro":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","content_en":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","summary_ro":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","summary_en":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47130,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:9","title_en":"Study Note: 1 Împărați 19:9","content_ro":"<p><strong>19:9-10<\/strong> <em>a cave<\/em> (literally <em>the cave<\/em>): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • <em>What are you doing here, Elijah?<\/em> The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.<\/p>","content_en":"<p><strong>19:9-10<\/strong> <em>a cave<\/em> (literally <em>the cave<\/em>): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • <em>What are you doing here, Elijah?<\/em> The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.<\/p>","summary_ro":"19:9-10 a cave (literally the cave): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • What are you doing here, Elijah? The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.","summary_en":"19:9-10 a cave (literally the cave): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • What are you doing here, Elijah? The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74756,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:9","title_en":"Study Note: 1 Împărați 19:9","content_ro":"<p><strong>19:9-10<\/strong> <em>a cave<\/em> (literally <em>the cave<\/em>): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • <em>What are you doing here, Elijah?<\/em> The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.<\/p>","content_en":"<p><strong>19:9-10<\/strong> <em>a cave<\/em> (literally <em>the cave<\/em>): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • <em>What are you doing here, Elijah?<\/em> The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.<\/p>","summary_ro":"19:9-10 a cave (literally the cave): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • What are you doing here, Elijah? The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.","summary_en":"19:9-10 a cave (literally the cave): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • What are you doing here, Elijah? The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102382,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:9","title_en":"Study Note: 1 Împărați 19:9","content_ro":"<p><strong>19:9-10<\/strong> <em>a cave<\/em> (literally <em>the cave<\/em>): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • <em>What are you doing here, Elijah?<\/em> The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.<\/p>","content_en":"<p><strong>19:9-10<\/strong> <em>a cave<\/em> (literally <em>the cave<\/em>): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • <em>What are you doing here, Elijah?<\/em> The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.<\/p>","summary_ro":"19:9-10 a cave (literally the cave): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • What are you doing here, Elijah? The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.","summary_en":"19:9-10 a cave (literally the cave): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • What are you doing here, Elijah? The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130008,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:9","title_en":"Study Note: 1 Împărați 19:9","content_ro":"<p><strong>19:9-10<\/strong> <em>a cave<\/em> (literally <em>the cave<\/em>): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • <em>What are you doing here, Elijah?<\/em> The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.<\/p>","content_en":"<p><strong>19:9-10<\/strong> <em>a cave<\/em> (literally <em>the cave<\/em>): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • <em>What are you doing here, Elijah?<\/em> The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.<\/p>","summary_ro":"19:9-10 a cave (literally the cave): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • What are you doing here, Elijah? The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.","summary_en":"19:9-10 a cave (literally the cave): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23). • What are you doing here, Elijah? The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22); now, that feeling turned to self-pity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":23394,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lord","title_en":"Lord","content_ro":"<h3>LORD<\/h3>\n<p>“Lord” in English is the rendering of the Hebrew <span class=\"hebrew\" lang=\"he\">‘adonai<\/span> or of the Greek <span class=\"greek\" lang=\"el\">kurios<\/span><em>.<\/em> The Hebrew YHWH is usually rendered “<span>Lord<\/span>”; <em>See<\/em> Yahweh (YHWH).<\/p>\n<p>God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10).<\/p>\n<p>The later prophets indicated that God is Lord or King of history because he directs the affairs of humans and nations (1 Kgs 19:15-18; Is 10:5-9; Am 9:7) and he is the Lord of universal morality (Ez 25–32; Am 1:3–2:16). But he is especially the Lord of Israel; his expressed will represents their civil and religious constitution and demands absolute obedience (Ex 20:2). The divine sovereignty was, however, Israel’s comfort under oppression and hope for the future, when a triumphant Day of the Lord would right its wrongs, punish its oppressors, and restore its glory (Is 2:2-4, 11-12; 34:8; Ez 30:1-5; Jl 2:31–3:1).<\/p>\n<p>In the Septuagint, the regular expression for “Lord\/ lord\/master” is <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which in the Greek NT also is used of masters, husbands, and rulers (Mt 25:11; Lk 14:21; Acts 25:26; 1 Pt 3:6); of God (Mt 11:25; Heb 8:2); and of pagan gods (1 Cor 8:5). It is used of Jesus as a customary title of respect (“sir,” Mt 8:2; 15:25); it also retains its Septuagint associations of faith, reverence, and worship (Mt 3:3; Lk 7:13; Acts 5:14; 9:10; 1 Cor 6:13-14; Heb 2:3; Jas 5:7); it appears in phrases like “the Lord Jesus,” “the Lord’s Day,” “the Lord’s Table,” “the Spirit of the Lord” (who is also “Lord,” 2 Cor 3:17), “in the Lord,” “from the Lord,” “light in the Lord,” “boast in the Lord.” Sometimes it is not clear whether God or Christ is intended (Acts 9:31; 2 Cor 8:21). The title is attributed to Jesus himself in John 13:13-14; in John 20:28 Jesus accepts the title “My Lord and my God!”<\/p>\n<p>In the first Christian sermon Jesus’ lordship is made central to salvation (Acts 2:21). It appears that the public confession of Jesus as Lord was the approved focus and expression of Christian faith, and the basis of membership in the apostolic church (Acts 16:31; Rom 10:9; 1 Cor 12:3; Phil 2:11). Thus, it could become more a formal statement than a sincere expression of belief—hence, the warnings in Matthew 7:21 and Luke 6:46.<\/p>\n<p>From the first, such a confession was fraught with meaning. In common usage “lord” reflected the slave system and implied the absolute power exercised by the master over the purchased slave. So Paul unhesitatingly expounds the moral implications of Christian redemption (1 Cor 6:19-20; 7:22-23; <em>see<\/em> photo). To Jewish minds, the title had messianic overtones of kingship and authority (Lk 20:41-44), offending both Jews and Romans. Politically, “Lord” was a title claimed by Caesar. Therefore, it is significant that Jesus is called “King of kings and Lord of lords” during the age of Domitian when Caesar worship was mandated (Rv 17:14; 19:16).<\/p>\n\n<p>Among Greek-speaking Jews of the dispersion, familiar with the Septuagint, as among Gentiles, for whom “Lord” was the customary title for the many gods of polytheism, the application to Jesus of the epithet belonging to godhead was blasphemous, especially when associated with “Son of God,” prayer, praise, total devotion, and hope (1 Cor 8:5-6; Phil 2:9-11; 1 Thes 4:14-17). On every level, therefore, the adoring tribute given to Jesus was loaded not only with spiritual meaning but with positive and imminent danger.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; God, Names of.<\/p>","content_en":"<h3>LORD<\/h3>\n<p>“Lord” in English is the rendering of the Hebrew <span class=\"hebrew\" lang=\"he\">‘adonai<\/span> or of the Greek <span class=\"greek\" lang=\"el\">kurios<\/span><em>.<\/em> The Hebrew YHWH is usually rendered “<span>Lord<\/span>”; <em>See<\/em> Yahweh (YHWH).<\/p>\n<p>God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10).<\/p>\n<p>The later prophets indicated that God is Lord or King of history because he directs the affairs of humans and nations (1 Kgs 19:15-18; Is 10:5-9; Am 9:7) and he is the Lord of universal morality (Ez 25–32; Am 1:3–2:16). But he is especially the Lord of Israel; his expressed will represents their civil and religious constitution and demands absolute obedience (Ex 20:2). The divine sovereignty was, however, Israel’s comfort under oppression and hope for the future, when a triumphant Day of the Lord would right its wrongs, punish its oppressors, and restore its glory (Is 2:2-4, 11-12; 34:8; Ez 30:1-5; Jl 2:31–3:1).<\/p>\n<p>In the Septuagint, the regular expression for “Lord\/ lord\/master” is <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which in the Greek NT also is used of masters, husbands, and rulers (Mt 25:11; Lk 14:21; Acts 25:26; 1 Pt 3:6); of God (Mt 11:25; Heb 8:2); and of pagan gods (1 Cor 8:5). It is used of Jesus as a customary title of respect (“sir,” Mt 8:2; 15:25); it also retains its Septuagint associations of faith, reverence, and worship (Mt 3:3; Lk 7:13; Acts 5:14; 9:10; 1 Cor 6:13-14; Heb 2:3; Jas 5:7); it appears in phrases like “the Lord Jesus,” “the Lord’s Day,” “the Lord’s Table,” “the Spirit of the Lord” (who is also “Lord,” 2 Cor 3:17), “in the Lord,” “from the Lord,” “light in the Lord,” “boast in the Lord.” Sometimes it is not clear whether God or Christ is intended (Acts 9:31; 2 Cor 8:21). The title is attributed to Jesus himself in John 13:13-14; in John 20:28 Jesus accepts the title “My Lord and my God!”<\/p>\n<p>In the first Christian sermon Jesus’ lordship is made central to salvation (Acts 2:21). It appears that the public confession of Jesus as Lord was the approved focus and expression of Christian faith, and the basis of membership in the apostolic church (Acts 16:31; Rom 10:9; 1 Cor 12:3; Phil 2:11). Thus, it could become more a formal statement than a sincere expression of belief—hence, the warnings in Matthew 7:21 and Luke 6:46.<\/p>\n<p>From the first, such a confession was fraught with meaning. In common usage “lord” reflected the slave system and implied the absolute power exercised by the master over the purchased slave. So Paul unhesitatingly expounds the moral implications of Christian redemption (1 Cor 6:19-20; 7:22-23; <em>see<\/em> photo). To Jewish minds, the title had messianic overtones of kingship and authority (Lk 20:41-44), offending both Jews and Romans. Politically, “Lord” was a title claimed by Caesar. Therefore, it is significant that Jesus is called “King of kings and Lord of lords” during the age of Domitian when Caesar worship was mandated (Rv 17:14; 19:16).<\/p>\n\n<p>Among Greek-speaking Jews of the dispersion, familiar with the Septuagint, as among Gentiles, for whom “Lord” was the customary title for the many gods of polytheism, the application to Jesus of the epithet belonging to godhead was blasphemous, especially when associated with “Son of God,” prayer, praise, total devotion, and hope (1 Cor 8:5-6; Phil 2:9-11; 1 Thes 4:14-17). On every level, therefore, the adoring tribute given to Jesus was loaded not only with spiritual meaning but with positive and imminent danger.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; God, Names of.<\/p>","summary_ro":"LORD “Lord” in English is the rendering of the Hebrew ‘adonai or of the Greek kurios. The Hebrew YHWH is usually rendered “Lord”; See Yahweh (YHWH). God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10). The la...","summary_en":"LORD “Lord” in English is the rendering of the Hebrew ‘adonai or of the Greek kurios. The Hebrew YHWH is usually rendered “Lord”; See Yahweh (YHWH). God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10). The la...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29683,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>PERSECUTION<\/h3>\n<p>Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-treatment of Israel in Egypt, like her later oppression by the Philistines, Midianites, and others, had economic and political grounds. For those refusing to accept the royal policy of syncretism, official tolerance of injustice, and pagan immoralities, persecution becomes frequent—from Elijah’s period onward (1 Kgs 19:10). Later prophets, as spokesmen of uncompromising truth and the claims of divine law in the face of social evils, suffered severely at the hands of the ruling classes, so that persecution became, in Jewish eyes, the hallmark of the true prophet (2 Chr 36:15-16; Mt 5:12; 23:29-37; Acts 7:52; Heb 11:32-38).<\/p>\n<p>Daniel’s stories illustrate persecution during the exile. On the return under foreign rule, strict Jews sought to preserve the nation’s identity and religion amid alien pressures and the compromises of lax Jews anxious for accommodation and prosperity (1 Macc 1:11-15; 2:42-48). The result was the social oppression and harassment that made the repeated pleas for vindication and divine intervention, in such psalms as 10, 69, 140, and 149, painfully relevant in postexilic worship. This persecution reached a horrifying climax of cruelty during the Maccabean age, provoking armed resistance in response (2 Macc 6–7; Heb 11:35-38).<\/p>\n<p>Thus, despite her confidence in God’s sovereignty and “protection,” Israel learned that right does not always prosper in this world, that faithfulness to truth does not ensure immunity from suffering, sacrifice, or martyrdom.<\/p>\n<p>This acceptance of the high cost of righteousness was inherited by Christianity. Jesus repeatedly warned of persecution, even within households, and urged “armed” preparation for it, promising the Spirit’s assistance at judicial examinations (Mt 5:11-12; 10:16-23, 34-36; 23:34; Lk 6:26; 22:35-36). Jesus was deeply angered by the murder of John the Baptist by Herod (Lk 23:9), and he foresaw his own fate. Because he criticized the legalism and nationalism of the Pharisees, and the compromises of the Sadducees to protect their own privileges (Jn 11:47-50), and because he disappointed the militaristic hopes set upon the Messiah by the common people, Jesus knew he would be rejected. His call to discipleship came to include warnings of danger, reviling, slander, accusation, flogging, arraignment before courts, hatred, and death. He frankly invited followers to prepare for his crucifixion, as the only way to life and the kingdom (Mt 16:21-26; 20:17-22; Mk 10:29-30; Jn 15:18-25; 16:1-4). Jesus was killed on the charges of subverting the nation, forbidding payment of taxes to the Romans, and claiming to be king (Lk 23:2).<\/p>\n<p>The first persecution of the church by Jewish authorities was provoked mainly by Peter’s accusations concerning the murder of the Messiah. As apostolic influence increased, official action came to include imprisonment and beating (Acts 5:17, 40). The powerful advocacy of the Hellenist Stephen provoked a Jewish mob to stone him (Acts 6–7)—the signal for “a great persecution,” scattering most Christians from Jerusalem. The conversion of the archpersecutor Saul of Tarsus marked a resounding victory over opposition, and Herod’s sudden death just after attacking the church “to please the Jews” was another (Acts 12:1-3, 20-24).<\/p>\n<p>As Christianity moved into the Gentile world, a new cause of Jewish persecution arose as disturbances began to occur in the synagogues (Acts 13:44-45, 50; 14:1-6, 19; 17:1, 5, 13; 18:4-6, 12). In addition, the healing of the slave girl at Philippi led to the disciples’ imprisonment (16:19-24); at Ephesus, the effect of Christian preaching on the trade of idol makers occasioned a dangerous threat, which the authorities averted (19:23-41). Paul averted the plot of more than 40 men who vowed to ambush him and kill him (21:4-36; 23:12-15). And the book of Acts closes with Paul awaiting trial before Caesar (28:30-31).<\/p>\n<p>Throughout this period, persecution of Christians was sporadic, local, and mainly Jewish, provoked by envy of the church’s missionary success. Officially, Christianity, as a Jewish sect (Acts 24:5, 14), shared the state’s legal recognition won by the Jews. Thus, Paul received Roman protection at Paphos, Philippi, Corinth, Ephesus, and Jerusalem from governors Felix and Festus and their adviser Herod Agrippa, as well as from the centurion conveying him to Rome. This explains Paul’s confident appeal to Caesar; an imperial acquittal would ensure Christianity freedom from harassment throughout the empire.<\/p>\n<p>Paul’s attitude to persecution included regretful remembrance of his own persecuting days (Acts 22:4; 26:9-11; Gal 1:22-24), deliberate acceptance of risks in obedience to Christ (Acts 20:22-24; 21:13), continual warning that tribulation is inseparable from discipleship (Acts 14:22; Rom 5:3; 12:12; 1 Thes 3:4), and assurance that in every form of tribulation Christians are more than conquerors (Rom 8:35-37).<\/p>\n<p>Almost certainly, Paul was beheaded during fierce persecution at Rome following the fire for which the Christians were blamed. Christians were often accused of “atheism” (rejecting polytheism), of appealing only to slave classes, of “scandalous” love feasts, and unsociable, austere behavior (cf. Jn 15:19), making them a popular target for blame.<\/p>\n<p>About this time, Peter warned Christians in the East of the danger confronting the church. For a little while, “various trials” only prove the genuineness of faith (1 Pt 1:6). Slander should be answered by blameless living. Honor should be paid to the authorities. Suffering for righteousness should be accepted without fear. Let Christians prepare respectful defenses, with consciences clear of blame. If they suffer for doing right, remember that Christ did too—for them. Thus they must “arm” themselves for suffering (4:1), and not be surprised at persecution as “something strange” (v 12). They are sharing Christ’s sufferings. His final word is “Stand fast!”<\/p>\n<p>Mark, too, is thought to have written at this time for the benefit of the suffering Roman church. His Gospel dwells upon Christ’s conflict, its causes and forms, and vividly portrays Christ’s own heroic death. Like Peter, Mark meets persecution by pointing back to the suffering Lord.<\/p>\n<p>Somewhat later, Christianity was exposed as an “illegal religion,” no longer a protected sect of Judaism, by the introduction into synagogue services of a prayer against “Nazarenes,” which Christians could not offer. Thereafter, the church was liable to official suppression. Rome readily incorporated old, national religions into state rituals for the sake of imperial unity, but she resisted new, nonconformist movements, especially those with secret meetings (i.e., the Eucharist), as politically dangerous (cf. Acts 17:6-7).<\/p>\n<p>Toward the end of the century, faced with a growing church and political unrest, the state required public “worship” of “the genius of Rome” alongside any other religious rites. In Domitian’s reign (<span>AD<\/span> 81–96) this became worship of the living emperor, with elaborate temples and an official priesthood. When Christians refused, acknowledging Jesus alone as divine Lord, official, and increasingly barbaric, persecution began. It is probable that Revelation reflects this situation (Rv 1:9; 2:13; 6:9; 13; 19:2). So the Bible ends as it began, with the theme of the persecution of the people of God.<\/p>\n<p><em>See also<\/em> Suffering; Tribulation.<\/p>","content_en":"<h3>PERSECUTION<\/h3>\n<p>Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-treatment of Israel in Egypt, like her later oppression by the Philistines, Midianites, and others, had economic and political grounds. For those refusing to accept the royal policy of syncretism, official tolerance of injustice, and pagan immoralities, persecution becomes frequent—from Elijah’s period onward (1 Kgs 19:10). Later prophets, as spokesmen of uncompromising truth and the claims of divine law in the face of social evils, suffered severely at the hands of the ruling classes, so that persecution became, in Jewish eyes, the hallmark of the true prophet (2 Chr 36:15-16; Mt 5:12; 23:29-37; Acts 7:52; Heb 11:32-38).<\/p>\n<p>Daniel’s stories illustrate persecution during the exile. On the return under foreign rule, strict Jews sought to preserve the nation’s identity and religion amid alien pressures and the compromises of lax Jews anxious for accommodation and prosperity (1 Macc 1:11-15; 2:42-48). The result was the social oppression and harassment that made the repeated pleas for vindication and divine intervention, in such psalms as 10, 69, 140, and 149, painfully relevant in postexilic worship. This persecution reached a horrifying climax of cruelty during the Maccabean age, provoking armed resistance in response (2 Macc 6–7; Heb 11:35-38).<\/p>\n<p>Thus, despite her confidence in God’s sovereignty and “protection,” Israel learned that right does not always prosper in this world, that faithfulness to truth does not ensure immunity from suffering, sacrifice, or martyrdom.<\/p>\n<p>This acceptance of the high cost of righteousness was inherited by Christianity. Jesus repeatedly warned of persecution, even within households, and urged “armed” preparation for it, promising the Spirit’s assistance at judicial examinations (Mt 5:11-12; 10:16-23, 34-36; 23:34; Lk 6:26; 22:35-36). Jesus was deeply angered by the murder of John the Baptist by Herod (Lk 23:9), and he foresaw his own fate. Because he criticized the legalism and nationalism of the Pharisees, and the compromises of the Sadducees to protect their own privileges (Jn 11:47-50), and because he disappointed the militaristic hopes set upon the Messiah by the common people, Jesus knew he would be rejected. His call to discipleship came to include warnings of danger, reviling, slander, accusation, flogging, arraignment before courts, hatred, and death. He frankly invited followers to prepare for his crucifixion, as the only way to life and the kingdom (Mt 16:21-26; 20:17-22; Mk 10:29-30; Jn 15:18-25; 16:1-4). Jesus was killed on the charges of subverting the nation, forbidding payment of taxes to the Romans, and claiming to be king (Lk 23:2).<\/p>\n<p>The first persecution of the church by Jewish authorities was provoked mainly by Peter’s accusations concerning the murder of the Messiah. As apostolic influence increased, official action came to include imprisonment and beating (Acts 5:17, 40). The powerful advocacy of the Hellenist Stephen provoked a Jewish mob to stone him (Acts 6–7)—the signal for “a great persecution,” scattering most Christians from Jerusalem. The conversion of the archpersecutor Saul of Tarsus marked a resounding victory over opposition, and Herod’s sudden death just after attacking the church “to please the Jews” was another (Acts 12:1-3, 20-24).<\/p>\n<p>As Christianity moved into the Gentile world, a new cause of Jewish persecution arose as disturbances began to occur in the synagogues (Acts 13:44-45, 50; 14:1-6, 19; 17:1, 5, 13; 18:4-6, 12). In addition, the healing of the slave girl at Philippi led to the disciples’ imprisonment (16:19-24); at Ephesus, the effect of Christian preaching on the trade of idol makers occasioned a dangerous threat, which the authorities averted (19:23-41). Paul averted the plot of more than 40 men who vowed to ambush him and kill him (21:4-36; 23:12-15). And the book of Acts closes with Paul awaiting trial before Caesar (28:30-31).<\/p>\n<p>Throughout this period, persecution of Christians was sporadic, local, and mainly Jewish, provoked by envy of the church’s missionary success. Officially, Christianity, as a Jewish sect (Acts 24:5, 14), shared the state’s legal recognition won by the Jews. Thus, Paul received Roman protection at Paphos, Philippi, Corinth, Ephesus, and Jerusalem from governors Felix and Festus and their adviser Herod Agrippa, as well as from the centurion conveying him to Rome. This explains Paul’s confident appeal to Caesar; an imperial acquittal would ensure Christianity freedom from harassment throughout the empire.<\/p>\n<p>Paul’s attitude to persecution included regretful remembrance of his own persecuting days (Acts 22:4; 26:9-11; Gal 1:22-24), deliberate acceptance of risks in obedience to Christ (Acts 20:22-24; 21:13), continual warning that tribulation is inseparable from discipleship (Acts 14:22; Rom 5:3; 12:12; 1 Thes 3:4), and assurance that in every form of tribulation Christians are more than conquerors (Rom 8:35-37).<\/p>\n<p>Almost certainly, Paul was beheaded during fierce persecution at Rome following the fire for which the Christians were blamed. Christians were often accused of “atheism” (rejecting polytheism), of appealing only to slave classes, of “scandalous” love feasts, and unsociable, austere behavior (cf. Jn 15:19), making them a popular target for blame.<\/p>\n<p>About this time, Peter warned Christians in the East of the danger confronting the church. For a little while, “various trials” only prove the genuineness of faith (1 Pt 1:6). Slander should be answered by blameless living. Honor should be paid to the authorities. Suffering for righteousness should be accepted without fear. Let Christians prepare respectful defenses, with consciences clear of blame. If they suffer for doing right, remember that Christ did too—for them. Thus they must “arm” themselves for suffering (4:1), and not be surprised at persecution as “something strange” (v 12). They are sharing Christ’s sufferings. His final word is “Stand fast!”<\/p>\n<p>Mark, too, is thought to have written at this time for the benefit of the suffering Roman church. His Gospel dwells upon Christ’s conflict, its causes and forms, and vividly portrays Christ’s own heroic death. Like Peter, Mark meets persecution by pointing back to the suffering Lord.<\/p>\n<p>Somewhat later, Christianity was exposed as an “illegal religion,” no longer a protected sect of Judaism, by the introduction into synagogue services of a prayer against “Nazarenes,” which Christians could not offer. Thereafter, the church was liable to official suppression. Rome readily incorporated old, national religions into state rituals for the sake of imperial unity, but she resisted new, nonconformist movements, especially those with secret meetings (i.e., the Eucharist), as politically dangerous (cf. Acts 17:6-7).<\/p>\n<p>Toward the end of the century, faced with a growing church and political unrest, the state required public “worship” of “the genius of Rome” alongside any other religious rites. In Domitian’s reign (<span>AD<\/span> 81–96) this became worship of the living emperor, with elaborate temples and an official priesthood. When Christians refused, acknowledging Jesus alone as divine Lord, official, and increasingly barbaric, persecution began. It is probable that Revelation reflects this situation (Rv 1:9; 2:13; 6:9; 13; 19:2). So the Bible ends as it began, with the theme of the persecution of the people of God.<\/p>\n<p><em>See also<\/em> Suffering; Tribulation.<\/p>","summary_ro":"PERSECUTION Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-t...","summary_en":"PERSECUTION Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-t...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":31193,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Presence of God","title_en":"the Presence of God","content_ro":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","summary_en":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47131,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:11","title_en":"Study Note: 1 Împărați 19:11","content_ro":"<p><strong>19:11-12<\/strong> The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard <em>the sound of a gentle whisper.<\/em><\/p>","content_en":"<p><strong>19:11-12<\/strong> The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard <em>the sound of a gentle whisper.<\/em><\/p>","summary_ro":"19:11-12 The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard the sound of a gentle whisper.","summary_en":"19:11-12 The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard the sound of a gentle whisper.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74757,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:11","title_en":"Study Note: 1 Împărați 19:11","content_ro":"<p><strong>19:11-12<\/strong> The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard <em>the sound of a gentle whisper.<\/em><\/p>","content_en":"<p><strong>19:11-12<\/strong> The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard <em>the sound of a gentle whisper.<\/em><\/p>","summary_ro":"19:11-12 The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard the sound of a gentle whisper.","summary_en":"19:11-12 The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard the sound of a gentle whisper.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102383,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:11","title_en":"Study Note: 1 Împărați 19:11","content_ro":"<p><strong>19:11-12<\/strong> The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard <em>the sound of a gentle whisper.<\/em><\/p>","content_en":"<p><strong>19:11-12<\/strong> The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard <em>the sound of a gentle whisper.<\/em><\/p>","summary_ro":"19:11-12 The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard the sound of a gentle whisper.","summary_en":"19:11-12 The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard the sound of a gentle whisper.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130009,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:11","title_en":"Study Note: 1 Împărați 19:11","content_ro":"<p><strong>19:11-12<\/strong> The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard <em>the sound of a gentle whisper.<\/em><\/p>","content_en":"<p><strong>19:11-12<\/strong> The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard <em>the sound of a gentle whisper.<\/em><\/p>","summary_ro":"19:11-12 The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard the sound of a gentle whisper.","summary_en":"19:11-12 The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2; 19:18; Pss 68:7-8; 114:4; Heb 3:6-7) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard the sound of a gentle whisper.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":6949,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Clothing","title_en":"Clothing","content_ro":"<h3>CLOTHING<\/h3>\n<p>Clothing mentioned in the Bible is usually referred to in such general terms as “inner garment,” “outer garment,” or “tunic.” Few descriptions give specific details of costumes or clothing, and it is therefore necessary to rely on paintings, pottery, decorations, statues, and bas-reliefs to show the clothing styles of the period.<\/p>\n<p>Many ancient Near Eastern peoples (including the Israelites) kept flocks of sheep before the discovery of spinning and weaving and used the leather of their hides for clothing. Later, wool plucked from the sheep and from branches on which the fleece had accumulated as the animals brushed past was made into a feltlike fabric. Wool remained one of the most important fabrics for clothing throughout the biblical period.<\/p>\n<p>As the seminomadic Israelite tribes became more sedentary in nature, flax was cultivated. It was woven into linen, which became a commonly used fabric. At the beginning of the middle Bronze Age (c. 2000 <span>BC<\/span>), fine silks began to be imported from China, and wild silk was produced in some areas of the Near East. Cotton was known in Egypt, but it does not appear to have been produced anywhere in Palestine in the biblical period.<\/p>\n<p class=\"h2\" id=\"MaleClothing\">Male Clothing<\/p>\n<p>Early in biblical times the loincloth formed an important item of male clothing that was worn by all levels of society. Prior to 2000 <span>BC<\/span>, a type of loincloth was also the customary piece of clothing for all Egyptians, from the lowliest laborer to the pharaoh. At a later period, however, it appeared only as part of military dress (Ez 23:15). The inner garment (a tunic or shirt) was made of wool or linen. It had openings for the neck and arms, and appears to have had long sleeves, although some styles had half sleeves. It was worn next to the skin and fell either to the knees or, more often, to the ankles, frequently being belted at the waist. The Greek <span class=\"greek\" lang=\"el\">chiton<\/span> (“coat”) and the Roman tunic would have been undergarments of a similar character. A man who was wearing nothing except this undergarment was considered “naked.” The young man who followed after Jesus at Gethsemane at his arrest was probably attired in this manner (Mk 14:51-52).<\/p>\n<p>Generally speaking, the outer garment, formed out of a square-shaped piece of cloth, was referred to as a cloak or mantle. It had openings for the arms and was draped over one or both shoulders.<\/p>\n<p>A Hebrew man was considered improperly dressed without his cloak, and one was forbidden to demand another’s mantle as a loan or pledge. At night, when the other items of clothing were removed, the cloak, which was often made of animal skin or wool, was used as a blanket (Ex 22:26-27; Dt 24:13). Cloaks made of goat’s hair or camel’s hair, such as John the Baptist wore (Mt 3:4; Mk 1:6), would have been particularly warm at night.<\/p>\n<p>The coat of many colors that Jacob gave to Joseph was probably a striped shirt or tunic made of leather or wool felt. The entire garment may have been bound with a woolen border (Gn 37:3). The garment Hannah made each year for the young Samuel was probably a coat or mantle (1 Sm 2:19).<\/p>\n<p>Cloaks were usually made with a hem; it was this that the woman touched when she came to Jesus for healing (Mt 9:20). The robe that Roman soldiers placed derisively upon Jesus to symbolize his kingship was probably a purple military cloak such as Roman officers commonly wore (Mt 27:28-31; Mk 15:17; Jn 19:2).<\/p>\n<p>The Greeks used the term <span class=\"greek\" lang=\"el\">himation<\/span> for an outer garment, similar to the robe that was placed on the prodigal son (Lk 15:22) when his father celebrated the son’s return with his best food, clothing, and jewelry. The cloak that Paul wore (2 Tm 4:13) may well have been a circular style of cape that was popular in the first century <span>AD<\/span>.<\/p>\n<p>Garments were of different qualities and signified rank or office (Is 3:6). The scribes and prophets wore special mantles symbolic of their professions. Elijah wore a prophet’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14). In NT times scribes wore special robes (Mk 12:38; Lk 20:46).<\/p>\n<p>Christ and his disciples probably wore tunics and sandals, and carried moneybags and staffs (Mt 10:9-10; Mk 6:8; Lk 9:3; 10:4). When Roman soldiers divided Jesus’ clothing after the Crucifixion (Jn 19:23-24), they cast lots for the inner garment, one woven without any seams and probably made of wool. This was the most valuable of Jesus’ items of clothing.<\/p>\n<p class=\"h2\" id=\"Footwear\">Footwear<\/p>\n<p>In Bible times footwear consisted of shoes and sandals, which were an essential part of a person’s wardrobe (2 Chr 28:15; Acts 12:8). Occasionally sandals had wooden soles, but usually they were leather. Sometimes they had an enclosed upper front and open back. The upper part was typically made of open strips of leather, and sometimes the sandal merely consisted of a sole with thongs laced around the leg or ankle. A woman’s sandals were considered an attractive and fashionable part of her wardrobe (Jdt 10:4; 16:9).<\/p>\n<p>On a long journey through the country, one’s sandals might be carried and saved for arrival in the next town, so that they would not be worn out. (Being barefoot in a town or city was a sign of abject poverty.) Since sandals were so open in design, one can easily understand the necessity for the ritual foot washing of a guest.<\/p>\n<p>Shoes were not worn in the temple or on any holy ground (Ex 3:5; Jos 5:15) and were also taken off when a person was in a house. It was customary to remove the sandals at a time of mourning. The shoes that the Israelites wore in their wilderness wanderings did not wear out (Dt 29:5).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing.<\/p>","content_en":"<h3>CLOTHING<\/h3>\n<p>Clothing mentioned in the Bible is usually referred to in such general terms as “inner garment,” “outer garment,” or “tunic.” Few descriptions give specific details of costumes or clothing, and it is therefore necessary to rely on paintings, pottery, decorations, statues, and bas-reliefs to show the clothing styles of the period.<\/p>\n<p>Many ancient Near Eastern peoples (including the Israelites) kept flocks of sheep before the discovery of spinning and weaving and used the leather of their hides for clothing. Later, wool plucked from the sheep and from branches on which the fleece had accumulated as the animals brushed past was made into a feltlike fabric. Wool remained one of the most important fabrics for clothing throughout the biblical period.<\/p>\n<p>As the seminomadic Israelite tribes became more sedentary in nature, flax was cultivated. It was woven into linen, which became a commonly used fabric. At the beginning of the middle Bronze Age (c. 2000 <span>BC<\/span>), fine silks began to be imported from China, and wild silk was produced in some areas of the Near East. Cotton was known in Egypt, but it does not appear to have been produced anywhere in Palestine in the biblical period.<\/p>\n<p class=\"h2\" id=\"MaleClothing\">Male Clothing<\/p>\n<p>Early in biblical times the loincloth formed an important item of male clothing that was worn by all levels of society. Prior to 2000 <span>BC<\/span>, a type of loincloth was also the customary piece of clothing for all Egyptians, from the lowliest laborer to the pharaoh. At a later period, however, it appeared only as part of military dress (Ez 23:15). The inner garment (a tunic or shirt) was made of wool or linen. It had openings for the neck and arms, and appears to have had long sleeves, although some styles had half sleeves. It was worn next to the skin and fell either to the knees or, more often, to the ankles, frequently being belted at the waist. The Greek <span class=\"greek\" lang=\"el\">chiton<\/span> (“coat”) and the Roman tunic would have been undergarments of a similar character. A man who was wearing nothing except this undergarment was considered “naked.” The young man who followed after Jesus at Gethsemane at his arrest was probably attired in this manner (Mk 14:51-52).<\/p>\n<p>Generally speaking, the outer garment, formed out of a square-shaped piece of cloth, was referred to as a cloak or mantle. It had openings for the arms and was draped over one or both shoulders.<\/p>\n<p>A Hebrew man was considered improperly dressed without his cloak, and one was forbidden to demand another’s mantle as a loan or pledge. At night, when the other items of clothing were removed, the cloak, which was often made of animal skin or wool, was used as a blanket (Ex 22:26-27; Dt 24:13). Cloaks made of goat’s hair or camel’s hair, such as John the Baptist wore (Mt 3:4; Mk 1:6), would have been particularly warm at night.<\/p>\n<p>The coat of many colors that Jacob gave to Joseph was probably a striped shirt or tunic made of leather or wool felt. The entire garment may have been bound with a woolen border (Gn 37:3). The garment Hannah made each year for the young Samuel was probably a coat or mantle (1 Sm 2:19).<\/p>\n<p>Cloaks were usually made with a hem; it was this that the woman touched when she came to Jesus for healing (Mt 9:20). The robe that Roman soldiers placed derisively upon Jesus to symbolize his kingship was probably a purple military cloak such as Roman officers commonly wore (Mt 27:28-31; Mk 15:17; Jn 19:2).<\/p>\n<p>The Greeks used the term <span class=\"greek\" lang=\"el\">himation<\/span> for an outer garment, similar to the robe that was placed on the prodigal son (Lk 15:22) when his father celebrated the son’s return with his best food, clothing, and jewelry. The cloak that Paul wore (2 Tm 4:13) may well have been a circular style of cape that was popular in the first century <span>AD<\/span>.<\/p>\n<p>Garments were of different qualities and signified rank or office (Is 3:6). The scribes and prophets wore special mantles symbolic of their professions. Elijah wore a prophet’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14). In NT times scribes wore special robes (Mk 12:38; Lk 20:46).<\/p>\n<p>Christ and his disciples probably wore tunics and sandals, and carried moneybags and staffs (Mt 10:9-10; Mk 6:8; Lk 9:3; 10:4). When Roman soldiers divided Jesus’ clothing after the Crucifixion (Jn 19:23-24), they cast lots for the inner garment, one woven without any seams and probably made of wool. This was the most valuable of Jesus’ items of clothing.<\/p>\n<p class=\"h2\" id=\"Footwear\">Footwear<\/p>\n<p>In Bible times footwear consisted of shoes and sandals, which were an essential part of a person’s wardrobe (2 Chr 28:15; Acts 12:8). Occasionally sandals had wooden soles, but usually they were leather. Sometimes they had an enclosed upper front and open back. The upper part was typically made of open strips of leather, and sometimes the sandal merely consisted of a sole with thongs laced around the leg or ankle. A woman’s sandals were considered an attractive and fashionable part of her wardrobe (Jdt 10:4; 16:9).<\/p>\n<p>On a long journey through the country, one’s sandals might be carried and saved for arrival in the next town, so that they would not be worn out. (Being barefoot in a town or city was a sign of abject poverty.) Since sandals were so open in design, one can easily understand the necessity for the ritual foot washing of a guest.<\/p>\n<p>Shoes were not worn in the temple or on any holy ground (Ex 3:5; Jos 5:15) and were also taken off when a person was in a house. It was customary to remove the sandals at a time of mourning. The shoes that the Israelites wore in their wilderness wanderings did not wear out (Dt 29:5).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing.<\/p>","summary_ro":"CLOTHING Clothing mentioned in the Bible is usually referred to in such general terms as “inner garment,” “outer garment,” or “tunic.” Few descriptions give specific details of costumes or clothing, and it is therefore necessary to rely on paintings, pottery, decorations, statues, and bas-reliefs to show the clothing styles of the period. Many ancient Near Eastern peoples (including the Israelites) kept flocks of sheep before the discovery of spinning and weaving and used the leather of their...","summary_en":"CLOTHING Clothing mentioned in the Bible is usually referred to in such general terms as “inner garment,” “outer garment,” or “tunic.” Few descriptions give specific details of costumes or clothing, and it is therefore necessary to rely on paintings, pottery, decorations, statues, and bas-reliefs to show the clothing styles of the period. Many ancient Near Eastern peoples (including the Israelites) kept flocks of sheep before the discovery of spinning and weaving and used the leather of their...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22861,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Leather","title_en":"Leather","content_ro":"<h3>LEATHER<\/h3>\n<p>Prepared animal hide, used extensively in Bible times for a wide variety of purposes. It was used as clothing in early times (Gn 3:21). At the beginning of the period of the prophets, their raiment, made from animal skins, became a means of identifying them (2 Kgs 1:8; Zec 13:4). Elijah’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14) is described in the Greek OT as sheepskin. Animal skins were also used to make shoes (Ez 16:10), girdles (Mt 3:4), and other articles of clothing (Lv 13:48).<\/p>\n<p>Some household utensils were made of leather. The most common was the container for holding liquids, such as milk (Jgs 4:19), wine (Mk 2:22), and water (Gn 21:14). Oil, extracted from olives, then purified and refined, was also stored in skins, until required for cooking, toiletry, or medicinal purposes, or as fuel for lamps. In all probability leather was used for beds, chairs, and other household articles. There is no reference to leather being used to make tents, but animal skins were employed in the construction of the tabernacle (Ex 25:5; Nm 4:8). Clearly, the references are to tanned skins. Their use would ensure that the roof was waterproof.<\/p>\n<p>The Bible is silent concerning the use of leather for making armor or weapons; however, it would be a natural choice for helmets and shields for defense, slings for offense, and quivers to hold arrows. Rubbing oil into the surface of shields, presumably to keep them from becoming brittle and therefore useless, is referred to in 2 Samuel 1:21 and Isaiah 21:5 and points to their being made of leather. A painting in the tomb of an Egyptian nobleman from about 1900 <span>BC<\/span> supplements the meager knowledge that the Bible provides concerning the use of leather in OT times. In the painting the men wear sandals and the women boots. A leather water bottle is strapped to one man’s back. Another, an archer, carries a quiver on his back. The asses are carrying objects that have been identified as two pairs of goatskin bellows.<\/p>\n<p>Leather was used extensively as writing material, but early on almost wholly in Egypt. There, parchment, also derived from animal hides, has a very ancient history. The difference between leather and parchment is that the former is tanned, whereas the latter is produced by treating the skins with solutions of lime, salt, or dyes, scraping off the hair on one side and the flesh on the other, stretching and drying them in a frame, then rubbing them with a pumice stone to produce smooth surfaces on both sides. The use of prepared skins for writing material was known before 2000 <span>BC<\/span> in Egypt, but according to Pliny, the term “parchment” did not come into use until about 160 <span>BC<\/span> in other areas.<\/p>\n<p>No leather documents have been recovered from Assyria or Babylonia, probably because leather was used much less extensively there than elsewhere in the ancient East. Middle East literary allusions point to its having come into use there at a later period. The term “parchment” is not found before the Persian period, and the phrase “written on parchment” does not occur before the early years of the Seleucids (312–64 <span>BC<\/span>). Even then papyrus was the chief writing material.<\/p>\n<p>Another leather product, vellum, is fine parchment made from calf, kid, lamb, or antelope skins. In Rome, from the first century <span>BC<\/span> through the second century <span>AD<\/span>, vellum was in restricted use. Not until the third and fourth centuries did vellum prevail. It was at this time that the celebrated Codex Vaticanus and the Codex Sinaiticus were produced. The whole Bible now could be gathered into a single codex, which was in the form of a modern book with folded sheets, whereas previously a set of from 30 to 40 rolls of papyrus would be required for the Bible. Vellum also allowed for the palimpsest, from which the original writing could be erased and written upon again.<\/p>\n<p>In the OT leather or skins are not mentioned in connection with writing. Books in roll form are mentioned in Psalm 40:7, Jeremiah 36, and Ezekiel 2:9–3:3, but these were probably papyrus. Before the discovery of the Dead Sea Scrolls, the earliest reference to Jews using parchment or leather as writing material is found in Josephus, toward the end of the first century <span>AD<\/span>. However, we now know that around 100 <span>BC<\/span> parchment was used by Jews. The Talmud requires the Law to be written on skins of clean animals, a regulation that still stands for books to be used in the synagogue, but it is not certain that this points to an ancient tradition.<\/p>\n<p>Some of the Dead Sea Scrolls were written on leather. For example, the great scroll of Isaiah, written about 100 <span>BC<\/span>, consists of 17 sheets sewn together into a length of almost 23 feet (7 meters). The autographs of the NT were probably written on papyrus. Certainly John wrote his second letter on papyrus (2 Jn 1:12) within the last quarter of the first century.<\/p>\n<p>Tanning is not mentioned in the OT, but it is implied in Exodus 25:5 and Leviticus 13:48. The possible use of skins of unclean animals and the constant contact with dead bodies made tanning an unclean trade, and it was forbidden in the city. However, the preparation of skins for parchment was considered an honorable calling.<\/p>\n<p><em>See also<\/em> Letter Writing, Ancient; Writing.<\/p>","content_en":"<h3>LEATHER<\/h3>\n<p>Prepared animal hide, used extensively in Bible times for a wide variety of purposes. It was used as clothing in early times (Gn 3:21). At the beginning of the period of the prophets, their raiment, made from animal skins, became a means of identifying them (2 Kgs 1:8; Zec 13:4). Elijah’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14) is described in the Greek OT as sheepskin. Animal skins were also used to make shoes (Ez 16:10), girdles (Mt 3:4), and other articles of clothing (Lv 13:48).<\/p>\n<p>Some household utensils were made of leather. The most common was the container for holding liquids, such as milk (Jgs 4:19), wine (Mk 2:22), and water (Gn 21:14). Oil, extracted from olives, then purified and refined, was also stored in skins, until required for cooking, toiletry, or medicinal purposes, or as fuel for lamps. In all probability leather was used for beds, chairs, and other household articles. There is no reference to leather being used to make tents, but animal skins were employed in the construction of the tabernacle (Ex 25:5; Nm 4:8). Clearly, the references are to tanned skins. Their use would ensure that the roof was waterproof.<\/p>\n<p>The Bible is silent concerning the use of leather for making armor or weapons; however, it would be a natural choice for helmets and shields for defense, slings for offense, and quivers to hold arrows. Rubbing oil into the surface of shields, presumably to keep them from becoming brittle and therefore useless, is referred to in 2 Samuel 1:21 and Isaiah 21:5 and points to their being made of leather. A painting in the tomb of an Egyptian nobleman from about 1900 <span>BC<\/span> supplements the meager knowledge that the Bible provides concerning the use of leather in OT times. In the painting the men wear sandals and the women boots. A leather water bottle is strapped to one man’s back. Another, an archer, carries a quiver on his back. The asses are carrying objects that have been identified as two pairs of goatskin bellows.<\/p>\n<p>Leather was used extensively as writing material, but early on almost wholly in Egypt. There, parchment, also derived from animal hides, has a very ancient history. The difference between leather and parchment is that the former is tanned, whereas the latter is produced by treating the skins with solutions of lime, salt, or dyes, scraping off the hair on one side and the flesh on the other, stretching and drying them in a frame, then rubbing them with a pumice stone to produce smooth surfaces on both sides. The use of prepared skins for writing material was known before 2000 <span>BC<\/span> in Egypt, but according to Pliny, the term “parchment” did not come into use until about 160 <span>BC<\/span> in other areas.<\/p>\n<p>No leather documents have been recovered from Assyria or Babylonia, probably because leather was used much less extensively there than elsewhere in the ancient East. Middle East literary allusions point to its having come into use there at a later period. The term “parchment” is not found before the Persian period, and the phrase “written on parchment” does not occur before the early years of the Seleucids (312–64 <span>BC<\/span>). Even then papyrus was the chief writing material.<\/p>\n<p>Another leather product, vellum, is fine parchment made from calf, kid, lamb, or antelope skins. In Rome, from the first century <span>BC<\/span> through the second century <span>AD<\/span>, vellum was in restricted use. Not until the third and fourth centuries did vellum prevail. It was at this time that the celebrated Codex Vaticanus and the Codex Sinaiticus were produced. The whole Bible now could be gathered into a single codex, which was in the form of a modern book with folded sheets, whereas previously a set of from 30 to 40 rolls of papyrus would be required for the Bible. Vellum also allowed for the palimpsest, from which the original writing could be erased and written upon again.<\/p>\n<p>In the OT leather or skins are not mentioned in connection with writing. Books in roll form are mentioned in Psalm 40:7, Jeremiah 36, and Ezekiel 2:9–3:3, but these were probably papyrus. Before the discovery of the Dead Sea Scrolls, the earliest reference to Jews using parchment or leather as writing material is found in Josephus, toward the end of the first century <span>AD<\/span>. However, we now know that around 100 <span>BC<\/span> parchment was used by Jews. The Talmud requires the Law to be written on skins of clean animals, a regulation that still stands for books to be used in the synagogue, but it is not certain that this points to an ancient tradition.<\/p>\n<p>Some of the Dead Sea Scrolls were written on leather. For example, the great scroll of Isaiah, written about 100 <span>BC<\/span>, consists of 17 sheets sewn together into a length of almost 23 feet (7 meters). The autographs of the NT were probably written on papyrus. Certainly John wrote his second letter on papyrus (2 Jn 1:12) within the last quarter of the first century.<\/p>\n<p>Tanning is not mentioned in the OT, but it is implied in Exodus 25:5 and Leviticus 13:48. The possible use of skins of unclean animals and the constant contact with dead bodies made tanning an unclean trade, and it was forbidden in the city. However, the preparation of skins for parchment was considered an honorable calling.<\/p>\n<p><em>See also<\/em> Letter Writing, Ancient; Writing.<\/p>","summary_ro":"LEATHER Prepared animal hide, used extensively in Bible times for a wide variety of purposes. It was used as clothing in early times (Gn 3:21). At the beginning of the period of the prophets, their raiment, made from animal skins, became a means of identifying them (2 Kgs 1:8; Zec 13:4). Elijah’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14) is described in the Greek OT as sheepskin. Animal skins were also used to make shoes (Ez 16:10), girdles (Mt 3:4), and other articles of clothing (Lv 13:48)...","summary_en":"LEATHER Prepared animal hide, used extensively in Bible times for a wide variety of purposes. It was used as clothing in early times (Gn 3:21). At the beginning of the period of the prophets, their raiment, made from animal skins, became a means of identifying them (2 Kgs 1:8; Zec 13:4). Elijah’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14) is described in the Greek OT as sheepskin. Animal skins were also used to make shoes (Ez 16:10), girdles (Mt 3:4), and other articles of clothing (Lv 13:48)...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47132,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:13","title_en":"Study Note: 1 Împărați 19:13","content_ro":"<p><strong>19:13-14<\/strong> <em>What are you doing here?<\/em> The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.<\/p>","content_en":"<p><strong>19:13-14<\/strong> <em>What are you doing here?<\/em> The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.<\/p>","summary_ro":"19:13-14 What are you doing here? The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.","summary_en":"19:13-14 What are you doing here? The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74758,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:13","title_en":"Study Note: 1 Împărați 19:13","content_ro":"<p><strong>19:13-14<\/strong> <em>What are you doing here?<\/em> The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.<\/p>","content_en":"<p><strong>19:13-14<\/strong> <em>What are you doing here?<\/em> The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.<\/p>","summary_ro":"19:13-14 What are you doing here? The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.","summary_en":"19:13-14 What are you doing here? The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102384,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:13","title_en":"Study Note: 1 Împărați 19:13","content_ro":"<p><strong>19:13-14<\/strong> <em>What are you doing here?<\/em> The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.<\/p>","content_en":"<p><strong>19:13-14<\/strong> <em>What are you doing here?<\/em> The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.<\/p>","summary_ro":"19:13-14 What are you doing here? The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.","summary_en":"19:13-14 What are you doing here? The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130010,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:13","title_en":"Study Note: 1 Împărați 19:13","content_ro":"<p><strong>19:13-14<\/strong> <em>What are you doing here?<\/em> The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.<\/p>","content_en":"<p><strong>19:13-14<\/strong> <em>What are you doing here?<\/em> The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.<\/p>","summary_ro":"19:13-14 What are you doing here? The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.","summary_en":"19:13-14 What are you doing here? The Lord repeats his question (see 19:9), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":41615,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elisha","title_en":"Elisha","content_ro":"<h3>Elisha<\/h3>\n<p>Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s <span>BC<\/span>, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 <span>BC<\/span>) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s idol-worshiping leaders.<\/p>\n<p>Elisha started his work as a disciple of Elijah and was the one God chose to take Elijah’s place (1 Kgs 19:15-21; 2 Kgs 2:1-18). After Elijah was taken into heaven, Elisha’s miracles demonstrated that God’s great power was with him.<\/p>\n<p>Elisha’s miracles often involved water. He purified the putrid water of a spring near Jericho (2 Kgs 2:19-22) and caused an ax head to float (2 Kgs 6:1-7). When King Joram’s water supply ran out in enemy territory, Elisha correctly predicted that an ample water supply would emerge (2 Kgs 3:4-20). Baal supposedly controlled water, so these signs showed that the Lord, and not Baal, was really in charge.<\/p>\n<p>Elisha displayed God’s power by helping people in tangible ways. He helped a poor woman by miraculously causing her jars to fill with olive oil (2 Kgs 4:1-7). He predicted to a woman from Shunem that she would have a son, and he brought the boy back to life when he died (2 Kgs 4:8-37). He cured an Aramean general named Naaman of leprosy (2 Kgs 5:1-19). And he provided food for people who needed it (2 Kgs 4:38-44).<\/p>\n<p>Elisha was part of God’s plan to bring judgment on the northern kingdom. He anointed both Jehu of Israel and Hazael of Aram (2 Kgs 8:7-15; 9:1-13), who brought a violent end to the leaders of Israel who encouraged the worship of Baal (see 1 Kgs 19:15-18).<\/p>\n<p>Elisha’s miracles anticipated Jesus’ ministry. Jesus also cured lepers (Matt 8:1-4), raised the dead (Mark 5:21-43; Luke 7:11-17; John 11:1-44), and miraculously provided food (Matt 14:13-21; 15:32-38). Jesus mentioned the healing of Naaman as a precedent for his reaching out to Gentiles, to show that God’s mercy is not restricted to Israelites (Luke 4:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 19:15-21; 2 Kgs 2:1–9:13; 13:14-21; Luke 4:27<\/p>","content_en":"<h3>Elisha<\/h3>\n<p>Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s <span>BC<\/span>, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 <span>BC<\/span>) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s idol-worshiping leaders.<\/p>\n<p>Elisha started his work as a disciple of Elijah and was the one God chose to take Elijah’s place (1 Kgs 19:15-21; 2 Kgs 2:1-18). After Elijah was taken into heaven, Elisha’s miracles demonstrated that God’s great power was with him.<\/p>\n<p>Elisha’s miracles often involved water. He purified the putrid water of a spring near Jericho (2 Kgs 2:19-22) and caused an ax head to float (2 Kgs 6:1-7). When King Joram’s water supply ran out in enemy territory, Elisha correctly predicted that an ample water supply would emerge (2 Kgs 3:4-20). Baal supposedly controlled water, so these signs showed that the Lord, and not Baal, was really in charge.<\/p>\n<p>Elisha displayed God’s power by helping people in tangible ways. He helped a poor woman by miraculously causing her jars to fill with olive oil (2 Kgs 4:1-7). He predicted to a woman from Shunem that she would have a son, and he brought the boy back to life when he died (2 Kgs 4:8-37). He cured an Aramean general named Naaman of leprosy (2 Kgs 5:1-19). And he provided food for people who needed it (2 Kgs 4:38-44).<\/p>\n<p>Elisha was part of God’s plan to bring judgment on the northern kingdom. He anointed both Jehu of Israel and Hazael of Aram (2 Kgs 8:7-15; 9:1-13), who brought a violent end to the leaders of Israel who encouraged the worship of Baal (see 1 Kgs 19:15-18).<\/p>\n<p>Elisha’s miracles anticipated Jesus’ ministry. Jesus also cured lepers (Matt 8:1-4), raised the dead (Mark 5:21-43; Luke 7:11-17; John 11:1-44), and miraculously provided food (Matt 14:13-21; 15:32-38). Jesus mentioned the healing of Naaman as a precedent for his reaching out to Gentiles, to show that God’s mercy is not restricted to Israelites (Luke 4:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 19:15-21; 2 Kgs 2:1–9:13; 13:14-21; Luke 4:27<\/p>","summary_ro":"Elisha Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s BC, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 BC) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s...","summary_en":"Elisha Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s BC, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 BC) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69241,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elisha","title_en":"Elisha","content_ro":"<h3>Elisha<\/h3>\n<p>Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s <span>BC<\/span>, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 <span>BC<\/span>) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s idol-worshiping leaders.<\/p>\n<p>Elisha started his work as a disciple of Elijah and was the one God chose to take Elijah’s place (1 Kgs 19:15-21; 2 Kgs 2:1-18). After Elijah was taken into heaven, Elisha’s miracles demonstrated that God’s great power was with him.<\/p>\n<p>Elisha’s miracles often involved water. He purified the putrid water of a spring near Jericho (2 Kgs 2:19-22) and caused an ax head to float (2 Kgs 6:1-7). When King Joram’s water supply ran out in enemy territory, Elisha correctly predicted that an ample water supply would emerge (2 Kgs 3:4-20). Baal supposedly controlled water, so these signs showed that the Lord, and not Baal, was really in charge.<\/p>\n<p>Elisha displayed God’s power by helping people in tangible ways. He helped a poor woman by miraculously causing her jars to fill with olive oil (2 Kgs 4:1-7). He predicted to a woman from Shunem that she would have a son, and he brought the boy back to life when he died (2 Kgs 4:8-37). He cured an Aramean general named Naaman of leprosy (2 Kgs 5:1-19). And he provided food for people who needed it (2 Kgs 4:38-44).<\/p>\n<p>Elisha was part of God’s plan to bring judgment on the northern kingdom. He anointed both Jehu of Israel and Hazael of Aram (2 Kgs 8:7-15; 9:1-13), who brought a violent end to the leaders of Israel who encouraged the worship of Baal (see 1 Kgs 19:15-18).<\/p>\n<p>Elisha’s miracles anticipated Jesus’ ministry. Jesus also cured lepers (Matt 8:1-4), raised the dead (Mark 5:21-43; Luke 7:11-17; John 11:1-44), and miraculously provided food (Matt 14:13-21; 15:32-38). Jesus mentioned the healing of Naaman as a precedent for his reaching out to Gentiles, to show that God’s mercy is not restricted to Israelites (Luke 4:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 19:15-21; 2 Kgs 2:1–9:13; 13:14-21; Luke 4:27<\/p>","content_en":"<h3>Elisha<\/h3>\n<p>Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s <span>BC<\/span>, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 <span>BC<\/span>) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s idol-worshiping leaders.<\/p>\n<p>Elisha started his work as a disciple of Elijah and was the one God chose to take Elijah’s place (1 Kgs 19:15-21; 2 Kgs 2:1-18). After Elijah was taken into heaven, Elisha’s miracles demonstrated that God’s great power was with him.<\/p>\n<p>Elisha’s miracles often involved water. He purified the putrid water of a spring near Jericho (2 Kgs 2:19-22) and caused an ax head to float (2 Kgs 6:1-7). When King Joram’s water supply ran out in enemy territory, Elisha correctly predicted that an ample water supply would emerge (2 Kgs 3:4-20). Baal supposedly controlled water, so these signs showed that the Lord, and not Baal, was really in charge.<\/p>\n<p>Elisha displayed God’s power by helping people in tangible ways. He helped a poor woman by miraculously causing her jars to fill with olive oil (2 Kgs 4:1-7). He predicted to a woman from Shunem that she would have a son, and he brought the boy back to life when he died (2 Kgs 4:8-37). He cured an Aramean general named Naaman of leprosy (2 Kgs 5:1-19). And he provided food for people who needed it (2 Kgs 4:38-44).<\/p>\n<p>Elisha was part of God’s plan to bring judgment on the northern kingdom. He anointed both Jehu of Israel and Hazael of Aram (2 Kgs 8:7-15; 9:1-13), who brought a violent end to the leaders of Israel who encouraged the worship of Baal (see 1 Kgs 19:15-18).<\/p>\n<p>Elisha’s miracles anticipated Jesus’ ministry. Jesus also cured lepers (Matt 8:1-4), raised the dead (Mark 5:21-43; Luke 7:11-17; John 11:1-44), and miraculously provided food (Matt 14:13-21; 15:32-38). Jesus mentioned the healing of Naaman as a precedent for his reaching out to Gentiles, to show that God’s mercy is not restricted to Israelites (Luke 4:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 19:15-21; 2 Kgs 2:1–9:13; 13:14-21; Luke 4:27<\/p>","summary_ro":"Elisha Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s BC, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 BC) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s...","summary_en":"Elisha Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s BC, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 BC) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96867,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elisha","title_en":"Elisha","content_ro":"<h3>Elisha<\/h3>\n<p>Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s <span>BC<\/span>, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 <span>BC<\/span>) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s idol-worshiping leaders.<\/p>\n<p>Elisha started his work as a disciple of Elijah and was the one God chose to take Elijah’s place (1 Kgs 19:15-21; 2 Kgs 2:1-18). After Elijah was taken into heaven, Elisha’s miracles demonstrated that God’s great power was with him.<\/p>\n<p>Elisha’s miracles often involved water. He purified the putrid water of a spring near Jericho (2 Kgs 2:19-22) and caused an ax head to float (2 Kgs 6:1-7). When King Joram’s water supply ran out in enemy territory, Elisha correctly predicted that an ample water supply would emerge (2 Kgs 3:4-20). Baal supposedly controlled water, so these signs showed that the Lord, and not Baal, was really in charge.<\/p>\n<p>Elisha displayed God’s power by helping people in tangible ways. He helped a poor woman by miraculously causing her jars to fill with olive oil (2 Kgs 4:1-7). He predicted to a woman from Shunem that she would have a son, and he brought the boy back to life when he died (2 Kgs 4:8-37). He cured an Aramean general named Naaman of leprosy (2 Kgs 5:1-19). And he provided food for people who needed it (2 Kgs 4:38-44).<\/p>\n<p>Elisha was part of God’s plan to bring judgment on the northern kingdom. He anointed both Jehu of Israel and Hazael of Aram (2 Kgs 8:7-15; 9:1-13), who brought a violent end to the leaders of Israel who encouraged the worship of Baal (see 1 Kgs 19:15-18).<\/p>\n<p>Elisha’s miracles anticipated Jesus’ ministry. Jesus also cured lepers (Matt 8:1-4), raised the dead (Mark 5:21-43; Luke 7:11-17; John 11:1-44), and miraculously provided food (Matt 14:13-21; 15:32-38). Jesus mentioned the healing of Naaman as a precedent for his reaching out to Gentiles, to show that God’s mercy is not restricted to Israelites (Luke 4:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 19:15-21; 2 Kgs 2:1–9:13; 13:14-21; Luke 4:27<\/p>","content_en":"<h3>Elisha<\/h3>\n<p>Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s <span>BC<\/span>, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 <span>BC<\/span>) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s idol-worshiping leaders.<\/p>\n<p>Elisha started his work as a disciple of Elijah and was the one God chose to take Elijah’s place (1 Kgs 19:15-21; 2 Kgs 2:1-18). After Elijah was taken into heaven, Elisha’s miracles demonstrated that God’s great power was with him.<\/p>\n<p>Elisha’s miracles often involved water. He purified the putrid water of a spring near Jericho (2 Kgs 2:19-22) and caused an ax head to float (2 Kgs 6:1-7). When King Joram’s water supply ran out in enemy territory, Elisha correctly predicted that an ample water supply would emerge (2 Kgs 3:4-20). Baal supposedly controlled water, so these signs showed that the Lord, and not Baal, was really in charge.<\/p>\n<p>Elisha displayed God’s power by helping people in tangible ways. He helped a poor woman by miraculously causing her jars to fill with olive oil (2 Kgs 4:1-7). He predicted to a woman from Shunem that she would have a son, and he brought the boy back to life when he died (2 Kgs 4:8-37). He cured an Aramean general named Naaman of leprosy (2 Kgs 5:1-19). And he provided food for people who needed it (2 Kgs 4:38-44).<\/p>\n<p>Elisha was part of God’s plan to bring judgment on the northern kingdom. He anointed both Jehu of Israel and Hazael of Aram (2 Kgs 8:7-15; 9:1-13), who brought a violent end to the leaders of Israel who encouraged the worship of Baal (see 1 Kgs 19:15-18).<\/p>\n<p>Elisha’s miracles anticipated Jesus’ ministry. Jesus also cured lepers (Matt 8:1-4), raised the dead (Mark 5:21-43; Luke 7:11-17; John 11:1-44), and miraculously provided food (Matt 14:13-21; 15:32-38). Jesus mentioned the healing of Naaman as a precedent for his reaching out to Gentiles, to show that God’s mercy is not restricted to Israelites (Luke 4:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 19:15-21; 2 Kgs 2:1–9:13; 13:14-21; Luke 4:27<\/p>","summary_ro":"Elisha Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s BC, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 BC) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s...","summary_en":"Elisha Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s BC, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 BC) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124493,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elisha","title_en":"Elisha","content_ro":"<h3>Elisha<\/h3>\n<p>Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s <span>BC<\/span>, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 <span>BC<\/span>) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s idol-worshiping leaders.<\/p>\n<p>Elisha started his work as a disciple of Elijah and was the one God chose to take Elijah’s place (1 Kgs 19:15-21; 2 Kgs 2:1-18). After Elijah was taken into heaven, Elisha’s miracles demonstrated that God’s great power was with him.<\/p>\n<p>Elisha’s miracles often involved water. He purified the putrid water of a spring near Jericho (2 Kgs 2:19-22) and caused an ax head to float (2 Kgs 6:1-7). When King Joram’s water supply ran out in enemy territory, Elisha correctly predicted that an ample water supply would emerge (2 Kgs 3:4-20). Baal supposedly controlled water, so these signs showed that the Lord, and not Baal, was really in charge.<\/p>\n<p>Elisha displayed God’s power by helping people in tangible ways. He helped a poor woman by miraculously causing her jars to fill with olive oil (2 Kgs 4:1-7). He predicted to a woman from Shunem that she would have a son, and he brought the boy back to life when he died (2 Kgs 4:8-37). He cured an Aramean general named Naaman of leprosy (2 Kgs 5:1-19). And he provided food for people who needed it (2 Kgs 4:38-44).<\/p>\n<p>Elisha was part of God’s plan to bring judgment on the northern kingdom. He anointed both Jehu of Israel and Hazael of Aram (2 Kgs 8:7-15; 9:1-13), who brought a violent end to the leaders of Israel who encouraged the worship of Baal (see 1 Kgs 19:15-18).<\/p>\n<p>Elisha’s miracles anticipated Jesus’ ministry. Jesus also cured lepers (Matt 8:1-4), raised the dead (Mark 5:21-43; Luke 7:11-17; John 11:1-44), and miraculously provided food (Matt 14:13-21; 15:32-38). Jesus mentioned the healing of Naaman as a precedent for his reaching out to Gentiles, to show that God’s mercy is not restricted to Israelites (Luke 4:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 19:15-21; 2 Kgs 2:1–9:13; 13:14-21; Luke 4:27<\/p>","content_en":"<h3>Elisha<\/h3>\n<p>Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s <span>BC<\/span>, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 <span>BC<\/span>) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s idol-worshiping leaders.<\/p>\n<p>Elisha started his work as a disciple of Elijah and was the one God chose to take Elijah’s place (1 Kgs 19:15-21; 2 Kgs 2:1-18). After Elijah was taken into heaven, Elisha’s miracles demonstrated that God’s great power was with him.<\/p>\n<p>Elisha’s miracles often involved water. He purified the putrid water of a spring near Jericho (2 Kgs 2:19-22) and caused an ax head to float (2 Kgs 6:1-7). When King Joram’s water supply ran out in enemy territory, Elisha correctly predicted that an ample water supply would emerge (2 Kgs 3:4-20). Baal supposedly controlled water, so these signs showed that the Lord, and not Baal, was really in charge.<\/p>\n<p>Elisha displayed God’s power by helping people in tangible ways. He helped a poor woman by miraculously causing her jars to fill with olive oil (2 Kgs 4:1-7). He predicted to a woman from Shunem that she would have a son, and he brought the boy back to life when he died (2 Kgs 4:8-37). He cured an Aramean general named Naaman of leprosy (2 Kgs 5:1-19). And he provided food for people who needed it (2 Kgs 4:38-44).<\/p>\n<p>Elisha was part of God’s plan to bring judgment on the northern kingdom. He anointed both Jehu of Israel and Hazael of Aram (2 Kgs 8:7-15; 9:1-13), who brought a violent end to the leaders of Israel who encouraged the worship of Baal (see 1 Kgs 19:15-18).<\/p>\n<p>Elisha’s miracles anticipated Jesus’ ministry. Jesus also cured lepers (Matt 8:1-4), raised the dead (Mark 5:21-43; Luke 7:11-17; John 11:1-44), and miraculously provided food (Matt 14:13-21; 15:32-38). Jesus mentioned the healing of Naaman as a precedent for his reaching out to Gentiles, to show that God’s mercy is not restricted to Israelites (Luke 4:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 19:15-21; 2 Kgs 2:1–9:13; 13:14-21; Luke 4:27<\/p>","summary_ro":"Elisha Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s BC, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 BC) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s...","summary_en":"Elisha Elisha the prophet was Elijah’s follower and successor in the northern kingdom of Israel during the late 800s BC, a time when the leaders and people of the northern kingdom turned their backs on God and worshiped the Canaanite god Baal. Ahab and Jezebel were eager worshipers of this false god, as were their descendants who succeeded them on the throne. Elisha’s ministry (853–798 BC) began as King Ahab’s reign was ending; he was an important part of God’s strategy to bring down Israel’s...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15501,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hazael","title_en":"Hazael","content_ro":"<h3>HAZAEL<\/h3>\n<p>King of Syria (843?–796? <span>BC<\/span>) who came to power by assassinating his ruler, Ben-hadad (2 Kgs 8:7-15), and establishing a new dynasty. An inscription of Shalmaneser speaks of Hazael as a “son of a nobody,” and mentions that he had “seized the throne.” The Hebrew prophet Elijah was told to anoint Hazael as the next king of Syria (1 Kgs 19:15).<\/p>\n<p>Upon becoming king, Hazael continued the policy of Ben-hadad in resisting the Assyrian military influence in Palestine. Although most of Palestine came under Assyrian control in 841 <span>BC<\/span>, Hazael was able to retain independence by withstanding the siege of Damascus. Failing in a final attempt to subdue Damascus in 837 <span>BC<\/span>, the Assyrians withdrew. This allowed Hazael the freedom to begin a series of attacks against Israel that resulted in Syrian domination of most of Palestine.<\/p>\n<p>Toward the end of Jehu’s reign in Israel, Hazael occupied Israelite territory in the hills of Galilee and east of the Jordan (2 Kgs 10:32). After Jehu’s death, the Syrian king continually harassed Israel, captured much of Philistia, and spared Jerusalem only because Joash, king of Judah, asked for peace and was willing to pay heavy tribute (12:17-18). The Syrian oppression continued during the reign of Hazael’s son until Adad-nirari III, king of Assyria, marched into Syria, causing Damascus to submit and pay heavy tribute. This took the pressure off Israel and provided opportunity for her to regain territory taken by Hazael (13:24-25).<\/p>\n<p>Archaeologists found the remains of a bed at Arslan Tash (Hadathah) that may have been included in the tribute taken from Damascus. Part of the inscription on a piece of ivory inlay from the bed reads “to our Lord Hazael.” Evidently there was a high level of culture in Damascus under Hazael. According to Josephus, Hazael was long remembered for his part in building temples in Damascus.<\/p>\n<p><em>See also<\/em> Syria, Syrians.<\/p>","content_en":"<h3>HAZAEL<\/h3>\n<p>King of Syria (843?–796? <span>BC<\/span>) who came to power by assassinating his ruler, Ben-hadad (2 Kgs 8:7-15), and establishing a new dynasty. An inscription of Shalmaneser speaks of Hazael as a “son of a nobody,” and mentions that he had “seized the throne.” The Hebrew prophet Elijah was told to anoint Hazael as the next king of Syria (1 Kgs 19:15).<\/p>\n<p>Upon becoming king, Hazael continued the policy of Ben-hadad in resisting the Assyrian military influence in Palestine. Although most of Palestine came under Assyrian control in 841 <span>BC<\/span>, Hazael was able to retain independence by withstanding the siege of Damascus. Failing in a final attempt to subdue Damascus in 837 <span>BC<\/span>, the Assyrians withdrew. This allowed Hazael the freedom to begin a series of attacks against Israel that resulted in Syrian domination of most of Palestine.<\/p>\n<p>Toward the end of Jehu’s reign in Israel, Hazael occupied Israelite territory in the hills of Galilee and east of the Jordan (2 Kgs 10:32). After Jehu’s death, the Syrian king continually harassed Israel, captured much of Philistia, and spared Jerusalem only because Joash, king of Judah, asked for peace and was willing to pay heavy tribute (12:17-18). The Syrian oppression continued during the reign of Hazael’s son until Adad-nirari III, king of Assyria, marched into Syria, causing Damascus to submit and pay heavy tribute. This took the pressure off Israel and provided opportunity for her to regain territory taken by Hazael (13:24-25).<\/p>\n<p>Archaeologists found the remains of a bed at Arslan Tash (Hadathah) that may have been included in the tribute taken from Damascus. Part of the inscription on a piece of ivory inlay from the bed reads “to our Lord Hazael.” Evidently there was a high level of culture in Damascus under Hazael. According to Josephus, Hazael was long remembered for his part in building temples in Damascus.<\/p>\n<p><em>See also<\/em> Syria, Syrians.<\/p>","summary_ro":"HAZAEL King of Syria (843?–796? BC) who came to power by assassinating his ruler, Ben-hadad (2 Kgs 8:7-15), and establishing a new dynasty. An inscription of Shalmaneser speaks of Hazael as a “son of a nobody,” and mentions that he had “seized the throne.” The Hebrew prophet Elijah was told to anoint Hazael as the next king of Syria (1 Kgs 19:15). Upon becoming king, Hazael continued the policy of Ben-hadad in resisting the Assyrian military influence in Palestine. Although most of Palestine ...","summary_en":"HAZAEL King of Syria (843?–796? BC) who came to power by assassinating his ruler, Ben-hadad (2 Kgs 8:7-15), and establishing a new dynasty. An inscription of Shalmaneser speaks of Hazael as a “son of a nobody,” and mentions that he had “seized the throne.” The Hebrew prophet Elijah was told to anoint Hazael as the next king of Syria (1 Kgs 19:15). Upon becoming king, Hazael continued the policy of Ben-hadad in resisting the Assyrian military influence in Palestine. Although most of Palestine ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23399,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lord","title_en":"Lord","content_ro":"<h3>LORD<\/h3>\n<p>“Lord” in English is the rendering of the Hebrew <span class=\"hebrew\" lang=\"he\">‘adonai<\/span> or of the Greek <span class=\"greek\" lang=\"el\">kurios<\/span><em>.<\/em> The Hebrew YHWH is usually rendered “<span>Lord<\/span>”; <em>See<\/em> Yahweh (YHWH).<\/p>\n<p>God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10).<\/p>\n<p>The later prophets indicated that God is Lord or King of history because he directs the affairs of humans and nations (1 Kgs 19:15-18; Is 10:5-9; Am 9:7) and he is the Lord of universal morality (Ez 25–32; Am 1:3–2:16). But he is especially the Lord of Israel; his expressed will represents their civil and religious constitution and demands absolute obedience (Ex 20:2). The divine sovereignty was, however, Israel’s comfort under oppression and hope for the future, when a triumphant Day of the Lord would right its wrongs, punish its oppressors, and restore its glory (Is 2:2-4, 11-12; 34:8; Ez 30:1-5; Jl 2:31–3:1).<\/p>\n<p>In the Septuagint, the regular expression for “Lord\/ lord\/master” is <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which in the Greek NT also is used of masters, husbands, and rulers (Mt 25:11; Lk 14:21; Acts 25:26; 1 Pt 3:6); of God (Mt 11:25; Heb 8:2); and of pagan gods (1 Cor 8:5). It is used of Jesus as a customary title of respect (“sir,” Mt 8:2; 15:25); it also retains its Septuagint associations of faith, reverence, and worship (Mt 3:3; Lk 7:13; Acts 5:14; 9:10; 1 Cor 6:13-14; Heb 2:3; Jas 5:7); it appears in phrases like “the Lord Jesus,” “the Lord’s Day,” “the Lord’s Table,” “the Spirit of the Lord” (who is also “Lord,” 2 Cor 3:17), “in the Lord,” “from the Lord,” “light in the Lord,” “boast in the Lord.” Sometimes it is not clear whether God or Christ is intended (Acts 9:31; 2 Cor 8:21). The title is attributed to Jesus himself in John 13:13-14; in John 20:28 Jesus accepts the title “My Lord and my God!”<\/p>\n<p>In the first Christian sermon Jesus’ lordship is made central to salvation (Acts 2:21). It appears that the public confession of Jesus as Lord was the approved focus and expression of Christian faith, and the basis of membership in the apostolic church (Acts 16:31; Rom 10:9; 1 Cor 12:3; Phil 2:11). Thus, it could become more a formal statement than a sincere expression of belief—hence, the warnings in Matthew 7:21 and Luke 6:46.<\/p>\n<p>From the first, such a confession was fraught with meaning. In common usage “lord” reflected the slave system and implied the absolute power exercised by the master over the purchased slave. So Paul unhesitatingly expounds the moral implications of Christian redemption (1 Cor 6:19-20; 7:22-23; <em>see<\/em> photo). To Jewish minds, the title had messianic overtones of kingship and authority (Lk 20:41-44), offending both Jews and Romans. Politically, “Lord” was a title claimed by Caesar. Therefore, it is significant that Jesus is called “King of kings and Lord of lords” during the age of Domitian when Caesar worship was mandated (Rv 17:14; 19:16).<\/p>\n\n<p>Among Greek-speaking Jews of the dispersion, familiar with the Septuagint, as among Gentiles, for whom “Lord” was the customary title for the many gods of polytheism, the application to Jesus of the epithet belonging to godhead was blasphemous, especially when associated with “Son of God,” prayer, praise, total devotion, and hope (1 Cor 8:5-6; Phil 2:9-11; 1 Thes 4:14-17). On every level, therefore, the adoring tribute given to Jesus was loaded not only with spiritual meaning but with positive and imminent danger.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; God, Names of.<\/p>","content_en":"<h3>LORD<\/h3>\n<p>“Lord” in English is the rendering of the Hebrew <span class=\"hebrew\" lang=\"he\">‘adonai<\/span> or of the Greek <span class=\"greek\" lang=\"el\">kurios<\/span><em>.<\/em> The Hebrew YHWH is usually rendered “<span>Lord<\/span>”; <em>See<\/em> Yahweh (YHWH).<\/p>\n<p>God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10).<\/p>\n<p>The later prophets indicated that God is Lord or King of history because he directs the affairs of humans and nations (1 Kgs 19:15-18; Is 10:5-9; Am 9:7) and he is the Lord of universal morality (Ez 25–32; Am 1:3–2:16). But he is especially the Lord of Israel; his expressed will represents their civil and religious constitution and demands absolute obedience (Ex 20:2). The divine sovereignty was, however, Israel’s comfort under oppression and hope for the future, when a triumphant Day of the Lord would right its wrongs, punish its oppressors, and restore its glory (Is 2:2-4, 11-12; 34:8; Ez 30:1-5; Jl 2:31–3:1).<\/p>\n<p>In the Septuagint, the regular expression for “Lord\/ lord\/master” is <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which in the Greek NT also is used of masters, husbands, and rulers (Mt 25:11; Lk 14:21; Acts 25:26; 1 Pt 3:6); of God (Mt 11:25; Heb 8:2); and of pagan gods (1 Cor 8:5). It is used of Jesus as a customary title of respect (“sir,” Mt 8:2; 15:25); it also retains its Septuagint associations of faith, reverence, and worship (Mt 3:3; Lk 7:13; Acts 5:14; 9:10; 1 Cor 6:13-14; Heb 2:3; Jas 5:7); it appears in phrases like “the Lord Jesus,” “the Lord’s Day,” “the Lord’s Table,” “the Spirit of the Lord” (who is also “Lord,” 2 Cor 3:17), “in the Lord,” “from the Lord,” “light in the Lord,” “boast in the Lord.” Sometimes it is not clear whether God or Christ is intended (Acts 9:31; 2 Cor 8:21). The title is attributed to Jesus himself in John 13:13-14; in John 20:28 Jesus accepts the title “My Lord and my God!”<\/p>\n<p>In the first Christian sermon Jesus’ lordship is made central to salvation (Acts 2:21). It appears that the public confession of Jesus as Lord was the approved focus and expression of Christian faith, and the basis of membership in the apostolic church (Acts 16:31; Rom 10:9; 1 Cor 12:3; Phil 2:11). Thus, it could become more a formal statement than a sincere expression of belief—hence, the warnings in Matthew 7:21 and Luke 6:46.<\/p>\n<p>From the first, such a confession was fraught with meaning. In common usage “lord” reflected the slave system and implied the absolute power exercised by the master over the purchased slave. So Paul unhesitatingly expounds the moral implications of Christian redemption (1 Cor 6:19-20; 7:22-23; <em>see<\/em> photo). To Jewish minds, the title had messianic overtones of kingship and authority (Lk 20:41-44), offending both Jews and Romans. Politically, “Lord” was a title claimed by Caesar. Therefore, it is significant that Jesus is called “King of kings and Lord of lords” during the age of Domitian when Caesar worship was mandated (Rv 17:14; 19:16).<\/p>\n\n<p>Among Greek-speaking Jews of the dispersion, familiar with the Septuagint, as among Gentiles, for whom “Lord” was the customary title for the many gods of polytheism, the application to Jesus of the epithet belonging to godhead was blasphemous, especially when associated with “Son of God,” prayer, praise, total devotion, and hope (1 Cor 8:5-6; Phil 2:9-11; 1 Thes 4:14-17). On every level, therefore, the adoring tribute given to Jesus was loaded not only with spiritual meaning but with positive and imminent danger.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; God, Names of.<\/p>","summary_ro":"LORD “Lord” in English is the rendering of the Hebrew ‘adonai or of the Greek kurios. The Hebrew YHWH is usually rendered “Lord”; See Yahweh (YHWH). God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10). The la...","summary_en":"LORD “Lord” in English is the rendering of the Hebrew ‘adonai or of the Greek kurios. The Hebrew YHWH is usually rendered “Lord”; See Yahweh (YHWH). God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10). The la...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34602,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shalmaneser","title_en":"Shalmaneser","content_ro":"<h3>SHALMANESER<\/h3>\n<p>Name of several Assyrian rulers, two of whom had direct contact with the people of Israel. However, only Shalmaneser V is known by name in the Bible.<\/p>\n<p>1. Shalmaneser I (1274–1245 <span>BC<\/span>), the first king of this name, was active in the days when Israel was emerging as a significant group in Palestine. He had no direct contact with Israel.<\/p>\n<li>2. Shalmaneser II (1030–1019 <span>BC<\/span>) was roughly contemporary with King Saul, but he had no contact with Israel.<\/li>\n<li>3. Shalmaneser III (859–824 <span>BC<\/span>) had the first significant contact with Israel. This ruler made frequent raids into the lands west of Assyria during his reign. In his annals he left accounts of his exploits and gave lists of small kingdoms he overwhelmed. Another significant entry in the annals of Shalmaneser III is his reference to a campaign against Syria in 841 <span>BC<\/span> in which he claimed to have defeated Hazael of Damascus (1 Kgs 19:15-18). He did not capture Damascus but moved farther west to the region of Lebanon, where he received tribute from “Jehu, son of Omri.” The black obelisk on which he recorded these events portrays Jehu, the king of Israel (842–814 <span>BC<\/span>), on his knees submitting to Shalmaneser while Israelites carry booty to the king. This event is not mentioned in the Bible.<\/li>\n<li>4. Shalmaneser IV (782–772 <span>BC<\/span>) had no contact with Israel. He ruled Assyria during a period of decline. His successor Tiglath-pileser III (745–727 <span>BC<\/span>) was an exceedingly vigorous and able ruler who conducted campaigns in Syria and farther west from 743 <span>BC<\/span> onward and made several contacts with Israel (2 Kgs 15:17-29).<\/li>\n<li>5. Shalmaneser V (727–722 <span>BC<\/span>) was able to bring Hoshea, the last king of Israel (732–723 <span>BC<\/span>), under his control (2 Kgs 17:3). Hoshea failed to pay his annual tribute in his seventh regnal year and was visited by Shalmaneser V, who placed Samaria, the capital of Israel, under siege. The king of Egypt was implicated in this treachery in some way, for he gave encouragement to Hoshea in his rebellious intentions. The siege of Samaria lasted for three years, and in Hoshea’s ninth year the city fell. The biblical record seems to attribute the fall of the city to Shalmaneser. Unfortunately, there are no extant records for the reign of Shalmaneser V, and the capture of Samaria was claimed by Shalmaneser’s son Sargon II (721–705 <span>BC<\/span>) in his own annals as an important event in his accession year.<\/li>\n<p><em>See also<\/em> Assyria, Assyrians; Black Obelisk.<\/p>","content_en":"<h3>SHALMANESER<\/h3>\n<p>Name of several Assyrian rulers, two of whom had direct contact with the people of Israel. However, only Shalmaneser V is known by name in the Bible.<\/p>\n<p>1. Shalmaneser I (1274–1245 <span>BC<\/span>), the first king of this name, was active in the days when Israel was emerging as a significant group in Palestine. He had no direct contact with Israel.<\/p>\n<li>2. Shalmaneser II (1030–1019 <span>BC<\/span>) was roughly contemporary with King Saul, but he had no contact with Israel.<\/li>\n<li>3. Shalmaneser III (859–824 <span>BC<\/span>) had the first significant contact with Israel. This ruler made frequent raids into the lands west of Assyria during his reign. In his annals he left accounts of his exploits and gave lists of small kingdoms he overwhelmed. Another significant entry in the annals of Shalmaneser III is his reference to a campaign against Syria in 841 <span>BC<\/span> in which he claimed to have defeated Hazael of Damascus (1 Kgs 19:15-18). He did not capture Damascus but moved farther west to the region of Lebanon, where he received tribute from “Jehu, son of Omri.” The black obelisk on which he recorded these events portrays Jehu, the king of Israel (842–814 <span>BC<\/span>), on his knees submitting to Shalmaneser while Israelites carry booty to the king. This event is not mentioned in the Bible.<\/li>\n<li>4. Shalmaneser IV (782–772 <span>BC<\/span>) had no contact with Israel. He ruled Assyria during a period of decline. His successor Tiglath-pileser III (745–727 <span>BC<\/span>) was an exceedingly vigorous and able ruler who conducted campaigns in Syria and farther west from 743 <span>BC<\/span> onward and made several contacts with Israel (2 Kgs 15:17-29).<\/li>\n<li>5. Shalmaneser V (727–722 <span>BC<\/span>) was able to bring Hoshea, the last king of Israel (732–723 <span>BC<\/span>), under his control (2 Kgs 17:3). Hoshea failed to pay his annual tribute in his seventh regnal year and was visited by Shalmaneser V, who placed Samaria, the capital of Israel, under siege. The king of Egypt was implicated in this treachery in some way, for he gave encouragement to Hoshea in his rebellious intentions. The siege of Samaria lasted for three years, and in Hoshea’s ninth year the city fell. The biblical record seems to attribute the fall of the city to Shalmaneser. Unfortunately, there are no extant records for the reign of Shalmaneser V, and the capture of Samaria was claimed by Shalmaneser’s son Sargon II (721–705 <span>BC<\/span>) in his own annals as an important event in his accession year.<\/li>\n<p><em>See also<\/em> Assyria, Assyrians; Black Obelisk.<\/p>","summary_ro":"SHALMANESER Name of several Assyrian rulers, two of whom had direct contact with the people of Israel. However, only Shalmaneser V is known by name in the Bible. 1. Shalmaneser I (1274–1245 BC), the first king of this name, was active in the days when Israel was emerging as a significant group in Palestine. He had no direct contact with Israel. 2. Shalmaneser II (1030–1019 BC) was roughly contemporary with King Saul, but he had no contact with Israel. 3. Shalmaneser III (859–824 BC) had the f...","summary_en":"SHALMANESER Name of several Assyrian rulers, two of whom had direct contact with the people of Israel. However, only Shalmaneser V is known by name in the Bible. 1. Shalmaneser I (1274–1245 BC), the first king of this name, was active in the days when Israel was emerging as a significant group in Palestine. He had no direct contact with Israel. 2. Shalmaneser II (1030–1019 BC) was roughly contemporary with King Saul, but he had no contact with Israel. 3. Shalmaneser III (859–824 BC) had the f...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47133,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:15","title_en":"Study Note: 1 Împărați 19:15","content_ro":"<p><strong>19:15-17<\/strong> <em>Go back . . . and travel:<\/em> In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • <em>Hazael<\/em> and <em>Jehu<\/em> both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • <em>Elisha<\/em>, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • <em>Abel-meholah<\/em> was located south of Beth-shan, where the valley of Jezreel and the Jordan Valley come together (see 1 Kgs 4:12; Judg 7:22).<\/p>","content_en":"<p><strong>19:15-17<\/strong> <em>Go back . . . and travel:<\/em> In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • <em>Hazael<\/em> and <em>Jehu<\/em> both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • <em>Elisha<\/em>, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • <em>Abel-meholah<\/em> was located south of Beth-shan, where the valley of Jezreel and the Jordan Valley come together (see 1 Kgs 4:12; Judg 7:22).<\/p>","summary_ro":"19:15-17 Go back . . . and travel: In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • Hazael and Jehu both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • Elisha, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • Abel-meh...","summary_en":"19:15-17 Go back . . . and travel: In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • Hazael and Jehu both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • Elisha, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • Abel-meh...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74759,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:15","title_en":"Study Note: 1 Împărați 19:15","content_ro":"<p><strong>19:15-17<\/strong> <em>Go back . . . and travel:<\/em> In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • <em>Hazael<\/em> and <em>Jehu<\/em> both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • <em>Elisha<\/em>, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • <em>Abel-meholah<\/em> was located south of Beth-shan, where the valley of Jezreel and the Jordan Valley come together (see 1 Kgs 4:12; Judg 7:22).<\/p>","content_en":"<p><strong>19:15-17<\/strong> <em>Go back . . . and travel:<\/em> In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • <em>Hazael<\/em> and <em>Jehu<\/em> both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • <em>Elisha<\/em>, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • <em>Abel-meholah<\/em> was located south of Beth-shan, where the valley of Jezreel and the Jordan Valley come together (see 1 Kgs 4:12; Judg 7:22).<\/p>","summary_ro":"19:15-17 Go back . . . and travel: In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • Hazael and Jehu both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • Elisha, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • Abel-meh...","summary_en":"19:15-17 Go back . . . and travel: In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • Hazael and Jehu both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • Elisha, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • Abel-meh...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102385,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:15","title_en":"Study Note: 1 Împărați 19:15","content_ro":"<p><strong>19:15-17<\/strong> <em>Go back . . . and travel:<\/em> In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • <em>Hazael<\/em> and <em>Jehu<\/em> both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • <em>Elisha<\/em>, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • <em>Abel-meholah<\/em> was located south of Beth-shan, where the valley of Jezreel and the Jordan Valley come together (see 1 Kgs 4:12; Judg 7:22).<\/p>","content_en":"<p><strong>19:15-17<\/strong> <em>Go back . . . and travel:<\/em> In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • <em>Hazael<\/em> and <em>Jehu<\/em> both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • <em>Elisha<\/em>, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • <em>Abel-meholah<\/em> was located south of Beth-shan, where the valley of Jezreel and the Jordan Valley come together (see 1 Kgs 4:12; Judg 7:22).<\/p>","summary_ro":"19:15-17 Go back . . . and travel: In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • Hazael and Jehu both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • Elisha, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • Abel-meh...","summary_en":"19:15-17 Go back . . . and travel: In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • Hazael and Jehu both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • Elisha, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • Abel-meh...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130011,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:15","title_en":"Study Note: 1 Împărați 19:15","content_ro":"<p><strong>19:15-17<\/strong> <em>Go back . . . and travel:<\/em> In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • <em>Hazael<\/em> and <em>Jehu<\/em> both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • <em>Elisha<\/em>, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • <em>Abel-meholah<\/em> was located south of Beth-shan, where the valley of Jezreel and the Jordan Valley come together (see 1 Kgs 4:12; Judg 7:22).<\/p>","content_en":"<p><strong>19:15-17<\/strong> <em>Go back . . . and travel:<\/em> In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • <em>Hazael<\/em> and <em>Jehu<\/em> both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • <em>Elisha<\/em>, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • <em>Abel-meholah<\/em> was located south of Beth-shan, where the valley of Jezreel and the Jordan Valley come together (see 1 Kgs 4:12; Judg 7:22).<\/p>","summary_ro":"19:15-17 Go back . . . and travel: In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • Hazael and Jehu both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • Elisha, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • Abel-meh...","summary_en":"19:15-17 Go back . . . and travel: In loving patience, God renewed his prophet’s commission (cp. John 21:15-19). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward. • Hazael and Jehu both became instruments of God’s judgment (2 Kgs 8:7-15; 9:14-37). • Elisha, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19; 8:7-15; 9:1–10:31; 13:3, 15-19). • Abel-meh...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":102,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abel-Meholah","title_en":"Abel-Meholah","content_ro":"<h3>ABEL-MEHOLAH<\/h3>\n<p>Birthplace of the prophet Elisha (1 Kgs 19:16). Here Elijah found Elisha plowing and threw his coat over Elisha’s shoulders, symbolizing God’s call to Elisha to become a prophet (1 Kgs 19:19-21). The town is earlier mentioned as one place to which the Midianites fled from Gideon’s 300 warriors (Jgs 7:22). It is also mentioned in a list of administrative districts set up by King Solomon (1 Kgs 4:12). The most likely modern identification is Khirbet Tell el-Hilu.<\/p>","content_en":"<h3>ABEL-MEHOLAH<\/h3>\n<p>Birthplace of the prophet Elisha (1 Kgs 19:16). Here Elijah found Elisha plowing and threw his coat over Elisha’s shoulders, symbolizing God’s call to Elisha to become a prophet (1 Kgs 19:19-21). The town is earlier mentioned as one place to which the Midianites fled from Gideon’s 300 warriors (Jgs 7:22). It is also mentioned in a list of administrative districts set up by King Solomon (1 Kgs 4:12). The most likely modern identification is Khirbet Tell el-Hilu.<\/p>","summary_ro":"ABEL-MEHOLAH Birthplace of the prophet Elisha (1 Kgs 19:16). Here Elijah found Elisha plowing and threw his coat over Elisha’s shoulders, symbolizing God’s call to Elisha to become a prophet (1 Kgs 19:19-21). The town is earlier mentioned as one place to which the Midianites fled from Gideon’s 300 warriors (Jgs 7:22). It is also mentioned in a list of administrative districts set up by King Solomon (1 Kgs 4:12). The most likely modern identification is Khirbet Tell el-Hilu.","summary_en":"ABEL-MEHOLAH Birthplace of the prophet Elisha (1 Kgs 19:16). Here Elijah found Elisha plowing and threw his coat over Elisha’s shoulders, symbolizing God’s call to Elisha to become a prophet (1 Kgs 19:19-21). The town is earlier mentioned as one place to which the Midianites fled from Gideon’s 300 warriors (Jgs 7:22). It is also mentioned in a list of administrative districts set up by King Solomon (1 Kgs 4:12). The most likely modern identification is Khirbet Tell el-Hilu.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2166,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anoint","title_en":"Anoint","content_ro":"<h3>ANOINT<\/h3>\n<p>To pour oil or ointment onto a person or object in a ritualistic fashion.<\/p>\n<p>The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated officers of their national community by pouring special oil on the head of the person designated for office. The same practice was used to set objects apart for special divine use.<\/p>\n<p>Scripture supplies few details of the ceremonial anointings of official things and persons. Jacob simply poured oil on a rock with an accompanying pronouncement. When anointing Israel’s first king, the prophet-judge Samuel took Saul aside for instruction (1 Sm 9:25-27), then “took a vial of oil and poured it on his head, and kissed him and said, ‘Has not the Lord anointed you to be prince over his people Israel’” (1 Sm 10:1, <span>rsv<\/span>). For anointing the tabernacle and its priests, a special oil was compounded and used only for that sacred purpose. Skilled perfume makers blended the choicest spices (myrrh, cinnamon, sweet cane, cassia) in olive oil (Ex 30:22-25). The Lord specified that everything set apart for God—the tabernacle, the ark, the table and its instruments, the lampstand and utensils, the incense altar and main altar, the washbasin—was to be anointed. Aaron the high priest and his sons the priests were also to be anointed (Ex 30:26-32). The result was a holy place with holy furnishings, holy implements of worship, and holy ministers.<\/p>\n<p>The offices of prophet, priest, and king were those associated with anointing in the nation of Israel. Prophets were sometimes, but not invariably, inducted by official anointing (1 Kgs 19:16). They could be referred to as God’s anointed ones (1 Chr 16:22; Ps 105:15). At the institution of the levitical priesthood, all the priests were anointed to their offices, the sons of Aaron as well as Aaron himself (Ex 40:12-15; Nm 3:3). Afterward, anointing was not repeated at the consecration of ordinary priests, but was especially reserved for the high priest (Ex 29:29; Lv 16:32).<\/p>\n<p>Before they had a king of their own, the Israelites were aware of anointing as a mode of inaugurating kings (Jgs 9:8,15). Anointing became a divinely ordained rite accompanying induction of all the kings of Judah and Israel (2 Kgs 9:1-6; 11:12) from Saul onward (1 Sm 10:1; 1 Kgs 1:39). David’s anointing took place in three stages (1 Sm 16:1, 13; 2 Sm 2:4; 5:1-4). “The Lord’s anointed” or some similar phrase became a common designation for Hebrew kings (1 Sm 12:3-5; 2 Sm 1:14-16; Ps 89:38, 51; Lam 4:20).<\/p>\n<p>Anointing, however, had more than religious or ritualistic significance. Both the Egyptians and the Syrians practiced anointing for medical and cosmetic reasons, and the Scriptures indicate that such nonreligious practice was also a part of Israelite customs (2 Sm 12:20; Ru 3:3; Mi 6:15). In fact, failure to anoint or perfume oneself indicated mourning or distress (2 Sm 14:2; Dn 10:3; Mt 6:17).<\/p>\n<p>In the NT, anointing of the sick accompanied by prayer for healing by local church elders is recommended when requested by a sick person (Jas 5:14-16). Anointing with oil was also a part of the apostles’ healing ministry (Mk 6:12-13).<\/p>","content_en":"<h3>ANOINT<\/h3>\n<p>To pour oil or ointment onto a person or object in a ritualistic fashion.<\/p>\n<p>The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated officers of their national community by pouring special oil on the head of the person designated for office. The same practice was used to set objects apart for special divine use.<\/p>\n<p>Scripture supplies few details of the ceremonial anointings of official things and persons. Jacob simply poured oil on a rock with an accompanying pronouncement. When anointing Israel’s first king, the prophet-judge Samuel took Saul aside for instruction (1 Sm 9:25-27), then “took a vial of oil and poured it on his head, and kissed him and said, ‘Has not the Lord anointed you to be prince over his people Israel’” (1 Sm 10:1, <span>rsv<\/span>). For anointing the tabernacle and its priests, a special oil was compounded and used only for that sacred purpose. Skilled perfume makers blended the choicest spices (myrrh, cinnamon, sweet cane, cassia) in olive oil (Ex 30:22-25). The Lord specified that everything set apart for God—the tabernacle, the ark, the table and its instruments, the lampstand and utensils, the incense altar and main altar, the washbasin—was to be anointed. Aaron the high priest and his sons the priests were also to be anointed (Ex 30:26-32). The result was a holy place with holy furnishings, holy implements of worship, and holy ministers.<\/p>\n<p>The offices of prophet, priest, and king were those associated with anointing in the nation of Israel. Prophets were sometimes, but not invariably, inducted by official anointing (1 Kgs 19:16). They could be referred to as God’s anointed ones (1 Chr 16:22; Ps 105:15). At the institution of the levitical priesthood, all the priests were anointed to their offices, the sons of Aaron as well as Aaron himself (Ex 40:12-15; Nm 3:3). Afterward, anointing was not repeated at the consecration of ordinary priests, but was especially reserved for the high priest (Ex 29:29; Lv 16:32).<\/p>\n<p>Before they had a king of their own, the Israelites were aware of anointing as a mode of inaugurating kings (Jgs 9:8,15). Anointing became a divinely ordained rite accompanying induction of all the kings of Judah and Israel (2 Kgs 9:1-6; 11:12) from Saul onward (1 Sm 10:1; 1 Kgs 1:39). David’s anointing took place in three stages (1 Sm 16:1, 13; 2 Sm 2:4; 5:1-4). “The Lord’s anointed” or some similar phrase became a common designation for Hebrew kings (1 Sm 12:3-5; 2 Sm 1:14-16; Ps 89:38, 51; Lam 4:20).<\/p>\n<p>Anointing, however, had more than religious or ritualistic significance. Both the Egyptians and the Syrians practiced anointing for medical and cosmetic reasons, and the Scriptures indicate that such nonreligious practice was also a part of Israelite customs (2 Sm 12:20; Ru 3:3; Mi 6:15). In fact, failure to anoint or perfume oneself indicated mourning or distress (2 Sm 14:2; Dn 10:3; Mt 6:17).<\/p>\n<p>In the NT, anointing of the sick accompanied by prayer for healing by local church elders is recommended when requested by a sick person (Jas 5:14-16). Anointing with oil was also a part of the apostles’ healing ministry (Mk 6:12-13).<\/p>","summary_ro":"ANOINT To pour oil or ointment onto a person or object in a ritualistic fashion. The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated...","summary_en":"ANOINT To pour oil or ointment onto a person or object in a ritualistic fashion. The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10631,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elisha","title_en":"Elisha","content_ro":"<h3>ELISHA<\/h3>\n<p>Prophet in Israel during the ninth century <span>BC<\/span>.<\/p>\n<h4>Background and Call<\/h4>\n<p>Elisha is first mentioned in 1 Kings 19:16, where he is described as the son of Shaphat, who lived at Abel-meholah. That place has been tentatively identified with the modern Tel Abu Sifri, west of the river Jordan, though many scholars place it to the river’s east. The prophet Elijah had been ordered by God to anoint Elisha as his successor, but the narrative does not make it clear whether Elisha was already one of Elijah’s disciples. When the two met, Elisha was busy plowing a field, and he does not seem to have greeted Elijah with the respect that a disciple would normally show to his teacher.<\/p>\n<p>Elisha’s use of 12 yokes of oxen in his agricultural work has been taken as a sign that he was wealthy, for normally two yoked oxen would be handled by one person. When Elijah passed by and placed his cloak on Elisha’s shoulder, the latter man knew it was a sign that he should inherit the great prophet’s mission. The nation needed a prophet, for it was increasingly indulging in Canaanite idolatry with the encouragement of King Ahab and his Phoenician wife, Jezebel.<\/p>\n<p>After Elijah commissioned him symbolically and strode away, Elisha hurried after the prophet to request a brief interval of time to announce his new vocation to his parents before leaving home. The prophet’s reply, “Go back again; for what have I done to you?” (1 Kgs 19:20, <span>rsv<\/span>), helped Elisha to make up his mind immediately. Delay in implementing his vocation would almost certainly have been fatal for Elisha (cf. Mt 8:21-22; Lk 9:61-62).<\/p>\n<p>To mark the change in his way of life, Elisha made a great feast for his neighbors, roasting two oxen. This is another hint that he came from a wealthy family. From that time, he was no longer a farmer; by associating with Elijah, he began to prepare for his own ministry. There is no record of Elisha being anointed to the prophetic office, but the transfer of prophetic authority by means of the cloak would leave no doubt in anyone’s mind that Elisha was the next official prophet in Israel.<\/p>\n<h4>“Sons of the Prophets”<\/h4>\n<p>That there could have been some question of Elisha’s authority is implied by the existence of groups of people known as “sons of the prophets.” The phrase meant that those persons were heirs of the prophetic teachings and traditions, though apparently none of them was a major prophet. The prophet Amos even denied any connection with such groups, which seem to have died out in the eighth century <span>BC<\/span> (Am 7:14). In the time of Elisha, the “sons of the prophets” were located in Gilgal, Bethel, and Jericho, and seem to have exercised a primarily local ministry. They may have gone out under the instructions of Elijah and Elisha to teach people God’s law and to pronounce divine revelations, as in the days of Saul (cf. 1 Sm 10:5, 10).<\/p>\n<p>Just before Elijah was taken to heaven, he and Elisha visited such prophetic groups, and Elijah tried in vain to persuade Elisha to stay behind at Gilgal and at Bethel (2 Kgs 2:1-4). The prophetic group at Bethel may have been warned by God that Elijah would be taken from them, for they questioned Elisha about the matter and ascertained that he also was aware of the situation.<\/p>\n<h4>Successor to Elijah<\/h4>\n<p>After miraculously parting the waters of Jordan, Elijah asked his successor what he might do for him (2 Kgs 2:9). Elisha requested a “double share” of his spirit as they parted, the share of an inheritance normally given to a firstborn son (Dt 21:17). His request was granted when Elisha saw his master taken up to heaven in a fiery chariot, and it took immediate effect when Elisha parted the Jordan’s waters and crossed over (2 Kgs 2:14).<\/p>\n<p>His prophetic authority now recognized, Elisha began his ministry to Israel at approximately the end of King Ahab’s reign (c. 853 <span>BC<\/span>). His work lasted for half a century, and in contrast with the harried, austere, and sometimes dramatic ministry of Elijah, the activities of Elisha were mostly quieter and took place among the ordinary people of Israel. But he also addressed the royal court, though not in conflicts with Canaanite priests, such as Elijah had experienced.<\/p>\n<h4>Miracles<\/h4>\n<p>The miraculous element was prominent in Elisha’s ministry. When the people of Jericho reported that the local springwater was brackish, Elisha purified it (2 Kgs 2:19-22). To this day, it is the only significant freshwater spring in the area (Tell es-Sultan).<\/p>\n<p>As the prophet left for Bethel, he encountered a group of youths who mocked his baldness (2 Kgs 2:23-24). He cursed them in the name of the Lord, and two bears came from the woods and mauled the offenders. What at first sight seems to be an immoral act on God’s part was actually full of foreboding for the nation. The youths at Bethel were a generation of Israelites who had so absorbed the immoral, pagan culture of their city that they rejected both the person and the message of God’s prophets. They were not merely irreligious but also unbelievably discourteous, according to ancient Near Eastern standards, in ridiculing a bald man instead of respecting his seniority.<\/p>\n<p>The curses Elisha pronounced “in the name of the <span>Lord<\/span>” were not his own reactions to the treatment he had received, but instead were covenant curses (Dt 28:15-68) that would come upon all who rejected the Sinaitic laws and went back on their promises to God (see Ex 24:3-8). The two bears were also symbolic of Assyria and Babylonia, which would tear apart the nation at different times. One small incident was thus a somber forecast of what the future held for a wicked and disobedient people.<\/p>\n<p>In one of his contacts with royalty Elisha gave a message (although unwillingly) from God to King Jehoram of Israel (853–841 <span>BC<\/span>). The king had allied with King Jehoshaphat of Judah (872–848 <span>BC<\/span>) and the Edomite ruler against Mesha, king of Moab. The allied forces were deep in Edomite territory when they ran out of water, and in despair they turned to Elisha, the local prophet. He refused to say anything at first, but finally predicted ample supplies of water and victory for the coalition. Both occurred on the following day (2 Kgs 3:1-27).<\/p>\n<h4>Miracles of Charity<\/h4>\n<p>The kind of work for which Elisha was justly renowned was usually performed for people who could not help themselves. Such a person was a poor widow who had almost pledged her two children to a creditor. Her only asset was a jar of oil. Elisha instructed her to borrow empty jars from her neighbors and fill them with the oil from her own jar. In a miraculous manner every jar was filled. Elisha then told her to sell the oil, pay her debts, and use the balance of the money for living expenses (2 Kgs 4:1-7).<\/p>\n<p>A similar act of charity was performed for a Shunammite woman, who had persuaded her husband to provide a room where the prophet could stay when in the area. In return for her kindness Elisha predicted that the woman, previously childless, would have her own son. About a year later it happened (2 Kgs 4:8-17). The boy later contracted a severe ailment, perhaps meningitis, and died suddenly. His mother laid the body on Elisha’s bed while she hurried to Mt Carmel to seek the prophet. Elisha was apparently unaware of the situation until the distraught mother informed him of the boy’s death. As an emergency measure Elisha dispatched his servant Gehazi to put the prophet’s staff on the child’s face. That did not revive the child, but when Elisha arrived and lay down on the body, the boy was healed and returned to his parents (vv 18-37).<\/p>\n<p>Another beneficial incident was the correction of a potentially disastrous situation. When some poisonous gourds were accidentally cooked and served, Elisha rendered the mixture harmless by adding meal to the contents of the cooking pot (2 Kgs 4:38-41). A miracle similar to Christ’s multiplying of the bread loaves (see Mt 14:16-21; 15:32-38) occurred when someone brought the prophet several loaves of bread and fresh ears of corn. Elisha instructed his servant to set the food out for 100 people, and when that was done, the people ate and had food left (2 Kgs 4:42-44).<\/p>\n<p>The healing of Naaman, a Syrian commander, came through the influence of a Hebrew maid in the man’s household, who persuaded Naaman’s wife that Elisha could heal her husband. The Assyrian king sent his general to the Israelite ruler with instructions for Naaman to be healed. The afflicted man was sent to Elisha, who ordered him to wash in the Jordan River. Reluctant at first, Naaman finally obeyed and was cured of his affliction. In gratitude the Syrian leader acknowledged the power of Israel’s God (2 Kgs 5:1-19).<\/p>\n<h4>Encounters with Royalty<\/h4>\n<p>When Syria attacked Israel, Elisha revealed the movements of the Syrians to the Israelite king. Syrians tried to capture the prophet at Dothan, but God blinded them and Elisha led them to the Israelite capital of Samaria. Their sight returned, and Elisha advised the Israelite king to spare the captives, feed them well, and send them home. Because their evil was rewarded with good, the Syrians did not attack Israel for a while (2 Kgs 6:8-23).<\/p>\n<p>When the Syrian king Ben-hadad besieged Samaria years later, famine conditions there became so severe that the king threatened to execute Elisha. In response, the prophet promised an abundance of food the following day. The Syrians fled from their camp for some unspecified reason, and the prophecy was fulfilled (2 Kgs 6:24–7:20). In an unusual encounter with the ailing king of Syria, Elisha was visited by Hazael, servant of Ben-hadad, who had been sent to ask about the prospects for his master’s improvement. Elisha sent back a reassuring reply, but at the same time said that Hazael would shortly succeed Ben-hadad (8:7-13). On another occasion Elisha sent a prophet to Ramoth-gilead to anoint Jehu, son of Jehoshaphat, as king of Israel to replace Joram, whom Jehu proceeded to kill in battle (9:1-28).<\/p>\n<p>Elisha’s final contact with Israelite rulers came at the time of his own death, when Joash the king visited him to lament the prophet’s illness. On that occasion, by the symbolic handling of arrows, the dying prophet promised Joash that he would defeat the Syrians in battle but would not exterminate them (2 Kgs 13:14-19).<\/p>\n<p>The prophet also intervened a second time on behalf of the Shunammite woman whose son he had healed, instructing her to move her household into Philistine territory during a seven-year famine in Israel. When she came back, her house and property had apparently been occupied by others, so she appealed to the king for help in recovering it. Elisha’s servant Gehazi told the ruler about her, and on interviewing her himself, the king ordered all her property to be returned (2 Kgs 8:1-6).<\/p>\n<h4>Continuing Influence<\/h4>\n<p>Elisha’s final miracle occurred after his death, when a corpse that was tossed hurriedly into the prophet’s tomb came abruptly to life (2 Kgs 13:21). Jesus mentioned Elisha once in connection with the healing of Naaman; Jesus declared that God’s mercy was not restricted to the Israelites (Lk 4:27).<\/p>\n<p><em>See also<\/em> Elijah; Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>ELISHA<\/h3>\n<p>Prophet in Israel during the ninth century <span>BC<\/span>.<\/p>\n<h4>Background and Call<\/h4>\n<p>Elisha is first mentioned in 1 Kings 19:16, where he is described as the son of Shaphat, who lived at Abel-meholah. That place has been tentatively identified with the modern Tel Abu Sifri, west of the river Jordan, though many scholars place it to the river’s east. The prophet Elijah had been ordered by God to anoint Elisha as his successor, but the narrative does not make it clear whether Elisha was already one of Elijah’s disciples. When the two met, Elisha was busy plowing a field, and he does not seem to have greeted Elijah with the respect that a disciple would normally show to his teacher.<\/p>\n<p>Elisha’s use of 12 yokes of oxen in his agricultural work has been taken as a sign that he was wealthy, for normally two yoked oxen would be handled by one person. When Elijah passed by and placed his cloak on Elisha’s shoulder, the latter man knew it was a sign that he should inherit the great prophet’s mission. The nation needed a prophet, for it was increasingly indulging in Canaanite idolatry with the encouragement of King Ahab and his Phoenician wife, Jezebel.<\/p>\n<p>After Elijah commissioned him symbolically and strode away, Elisha hurried after the prophet to request a brief interval of time to announce his new vocation to his parents before leaving home. The prophet’s reply, “Go back again; for what have I done to you?” (1 Kgs 19:20, <span>rsv<\/span>), helped Elisha to make up his mind immediately. Delay in implementing his vocation would almost certainly have been fatal for Elisha (cf. Mt 8:21-22; Lk 9:61-62).<\/p>\n<p>To mark the change in his way of life, Elisha made a great feast for his neighbors, roasting two oxen. This is another hint that he came from a wealthy family. From that time, he was no longer a farmer; by associating with Elijah, he began to prepare for his own ministry. There is no record of Elisha being anointed to the prophetic office, but the transfer of prophetic authority by means of the cloak would leave no doubt in anyone’s mind that Elisha was the next official prophet in Israel.<\/p>\n<h4>“Sons of the Prophets”<\/h4>\n<p>That there could have been some question of Elisha’s authority is implied by the existence of groups of people known as “sons of the prophets.” The phrase meant that those persons were heirs of the prophetic teachings and traditions, though apparently none of them was a major prophet. The prophet Amos even denied any connection with such groups, which seem to have died out in the eighth century <span>BC<\/span> (Am 7:14). In the time of Elisha, the “sons of the prophets” were located in Gilgal, Bethel, and Jericho, and seem to have exercised a primarily local ministry. They may have gone out under the instructions of Elijah and Elisha to teach people God’s law and to pronounce divine revelations, as in the days of Saul (cf. 1 Sm 10:5, 10).<\/p>\n<p>Just before Elijah was taken to heaven, he and Elisha visited such prophetic groups, and Elijah tried in vain to persuade Elisha to stay behind at Gilgal and at Bethel (2 Kgs 2:1-4). The prophetic group at Bethel may have been warned by God that Elijah would be taken from them, for they questioned Elisha about the matter and ascertained that he also was aware of the situation.<\/p>\n<h4>Successor to Elijah<\/h4>\n<p>After miraculously parting the waters of Jordan, Elijah asked his successor what he might do for him (2 Kgs 2:9). Elisha requested a “double share” of his spirit as they parted, the share of an inheritance normally given to a firstborn son (Dt 21:17). His request was granted when Elisha saw his master taken up to heaven in a fiery chariot, and it took immediate effect when Elisha parted the Jordan’s waters and crossed over (2 Kgs 2:14).<\/p>\n<p>His prophetic authority now recognized, Elisha began his ministry to Israel at approximately the end of King Ahab’s reign (c. 853 <span>BC<\/span>). His work lasted for half a century, and in contrast with the harried, austere, and sometimes dramatic ministry of Elijah, the activities of Elisha were mostly quieter and took place among the ordinary people of Israel. But he also addressed the royal court, though not in conflicts with Canaanite priests, such as Elijah had experienced.<\/p>\n<h4>Miracles<\/h4>\n<p>The miraculous element was prominent in Elisha’s ministry. When the people of Jericho reported that the local springwater was brackish, Elisha purified it (2 Kgs 2:19-22). To this day, it is the only significant freshwater spring in the area (Tell es-Sultan).<\/p>\n<p>As the prophet left for Bethel, he encountered a group of youths who mocked his baldness (2 Kgs 2:23-24). He cursed them in the name of the Lord, and two bears came from the woods and mauled the offenders. What at first sight seems to be an immoral act on God’s part was actually full of foreboding for the nation. The youths at Bethel were a generation of Israelites who had so absorbed the immoral, pagan culture of their city that they rejected both the person and the message of God’s prophets. They were not merely irreligious but also unbelievably discourteous, according to ancient Near Eastern standards, in ridiculing a bald man instead of respecting his seniority.<\/p>\n<p>The curses Elisha pronounced “in the name of the <span>Lord<\/span>” were not his own reactions to the treatment he had received, but instead were covenant curses (Dt 28:15-68) that would come upon all who rejected the Sinaitic laws and went back on their promises to God (see Ex 24:3-8). The two bears were also symbolic of Assyria and Babylonia, which would tear apart the nation at different times. One small incident was thus a somber forecast of what the future held for a wicked and disobedient people.<\/p>\n<p>In one of his contacts with royalty Elisha gave a message (although unwillingly) from God to King Jehoram of Israel (853–841 <span>BC<\/span>). The king had allied with King Jehoshaphat of Judah (872–848 <span>BC<\/span>) and the Edomite ruler against Mesha, king of Moab. The allied forces were deep in Edomite territory when they ran out of water, and in despair they turned to Elisha, the local prophet. He refused to say anything at first, but finally predicted ample supplies of water and victory for the coalition. Both occurred on the following day (2 Kgs 3:1-27).<\/p>\n<h4>Miracles of Charity<\/h4>\n<p>The kind of work for which Elisha was justly renowned was usually performed for people who could not help themselves. Such a person was a poor widow who had almost pledged her two children to a creditor. Her only asset was a jar of oil. Elisha instructed her to borrow empty jars from her neighbors and fill them with the oil from her own jar. In a miraculous manner every jar was filled. Elisha then told her to sell the oil, pay her debts, and use the balance of the money for living expenses (2 Kgs 4:1-7).<\/p>\n<p>A similar act of charity was performed for a Shunammite woman, who had persuaded her husband to provide a room where the prophet could stay when in the area. In return for her kindness Elisha predicted that the woman, previously childless, would have her own son. About a year later it happened (2 Kgs 4:8-17). The boy later contracted a severe ailment, perhaps meningitis, and died suddenly. His mother laid the body on Elisha’s bed while she hurried to Mt Carmel to seek the prophet. Elisha was apparently unaware of the situation until the distraught mother informed him of the boy’s death. As an emergency measure Elisha dispatched his servant Gehazi to put the prophet’s staff on the child’s face. That did not revive the child, but when Elisha arrived and lay down on the body, the boy was healed and returned to his parents (vv 18-37).<\/p>\n<p>Another beneficial incident was the correction of a potentially disastrous situation. When some poisonous gourds were accidentally cooked and served, Elisha rendered the mixture harmless by adding meal to the contents of the cooking pot (2 Kgs 4:38-41). A miracle similar to Christ’s multiplying of the bread loaves (see Mt 14:16-21; 15:32-38) occurred when someone brought the prophet several loaves of bread and fresh ears of corn. Elisha instructed his servant to set the food out for 100 people, and when that was done, the people ate and had food left (2 Kgs 4:42-44).<\/p>\n<p>The healing of Naaman, a Syrian commander, came through the influence of a Hebrew maid in the man’s household, who persuaded Naaman’s wife that Elisha could heal her husband. The Assyrian king sent his general to the Israelite ruler with instructions for Naaman to be healed. The afflicted man was sent to Elisha, who ordered him to wash in the Jordan River. Reluctant at first, Naaman finally obeyed and was cured of his affliction. In gratitude the Syrian leader acknowledged the power of Israel’s God (2 Kgs 5:1-19).<\/p>\n<h4>Encounters with Royalty<\/h4>\n<p>When Syria attacked Israel, Elisha revealed the movements of the Syrians to the Israelite king. Syrians tried to capture the prophet at Dothan, but God blinded them and Elisha led them to the Israelite capital of Samaria. Their sight returned, and Elisha advised the Israelite king to spare the captives, feed them well, and send them home. Because their evil was rewarded with good, the Syrians did not attack Israel for a while (2 Kgs 6:8-23).<\/p>\n<p>When the Syrian king Ben-hadad besieged Samaria years later, famine conditions there became so severe that the king threatened to execute Elisha. In response, the prophet promised an abundance of food the following day. The Syrians fled from their camp for some unspecified reason, and the prophecy was fulfilled (2 Kgs 6:24–7:20). In an unusual encounter with the ailing king of Syria, Elisha was visited by Hazael, servant of Ben-hadad, who had been sent to ask about the prospects for his master’s improvement. Elisha sent back a reassuring reply, but at the same time said that Hazael would shortly succeed Ben-hadad (8:7-13). On another occasion Elisha sent a prophet to Ramoth-gilead to anoint Jehu, son of Jehoshaphat, as king of Israel to replace Joram, whom Jehu proceeded to kill in battle (9:1-28).<\/p>\n<p>Elisha’s final contact with Israelite rulers came at the time of his own death, when Joash the king visited him to lament the prophet’s illness. On that occasion, by the symbolic handling of arrows, the dying prophet promised Joash that he would defeat the Syrians in battle but would not exterminate them (2 Kgs 13:14-19).<\/p>\n<p>The prophet also intervened a second time on behalf of the Shunammite woman whose son he had healed, instructing her to move her household into Philistine territory during a seven-year famine in Israel. When she came back, her house and property had apparently been occupied by others, so she appealed to the king for help in recovering it. Elisha’s servant Gehazi told the ruler about her, and on interviewing her himself, the king ordered all her property to be returned (2 Kgs 8:1-6).<\/p>\n<h4>Continuing Influence<\/h4>\n<p>Elisha’s final miracle occurred after his death, when a corpse that was tossed hurriedly into the prophet’s tomb came abruptly to life (2 Kgs 13:21). Jesus mentioned Elisha once in connection with the healing of Naaman; Jesus declared that God’s mercy was not restricted to the Israelites (Lk 4:27).<\/p>\n<p><em>See also<\/em> Elijah; Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"ELISHA Prophet in Israel during the ninth century BC. Background and Call Elisha is first mentioned in 1 Kings 19:16, where he is described as the son of Shaphat, who lived at Abel-meholah. That place has been tentatively identified with the modern Tel Abu Sifri, west of the river Jordan, though many scholars place it to the river’s east. The prophet Elijah had been ordered by God to anoint Elisha as his successor, but the narrative does not make it clear whether Elisha was already one of Eli...","summary_en":"ELISHA Prophet in Israel during the ninth century BC. Background and Call Elisha is first mentioned in 1 Kings 19:16, where he is described as the son of Shaphat, who lived at Abel-meholah. That place has been tentatively identified with the modern Tel Abu Sifri, west of the river Jordan, though many scholars place it to the river’s east. The prophet Elijah had been ordered by God to anoint Elisha as his successor, but the narrative does not make it clear whether Elisha was already one of Eli...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18846,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehu","title_en":"Jehu","content_ro":"<h3>JEHU<\/h3>\n<li>1. Prophet and son of the “seer” Hanani (2 Chr 16:7), who denounced Baasha for following in the ways of Jeroboam (1 Kgs 16:1-7). In addition to continuing the heretical worship of the golden calves at Bethel and Dan, Baasha also assassinated Nadab, the son of Jeroboam (15:25-32).<\/li>\n<p>Jehu later rebuked Jehoshaphat, king of Judah, for helping Ahab the king of Israel in his wars against the Arameans (2 Chr 19:1-2). The writings of this prophet were included in one of the records of the reign of Jehoshaphat, <em>The Book of the Kings of Israel<\/em> (2 Chr 20:34).<\/p>\n<li>2. Important army officer during the reigns of Ahab and Jehoram (2 Kgs 9:25), who in reaction to the economic and religious abuses of the house of Omri was anointed as king of the northern kingdom of Israel (1 Kgs 19:16-17). In the following revolution he exterminated the royal house of Israel, the king of Judah, and a royal party from the south (2 Kgs 9–10). He executed the worshipers of Baal in order to revive true worship in Israel. As king, he ruled in Samaria 28 years (841–814 <span>BC<\/span>) and began a dynasty that lasted some 100 years.<\/li>\n<p>In the time of Jehu the prophets were engaged in a religious equivalent of war with the adherents of the Tyrian Baal. Elijah met and defeated the Canaanite priests on Mt Carmel (1 Kgs 18:17-40). Later he and then Elisha were commissioned to anoint Jehu as king. The prophets waited until the time was right (2 Kgs 9:1-10), at which time Elisha sent a “son of the prophets” to Ramoth-gilead to designate Jehu as the monarch.<\/p>\n<p>Jehu left his siege of Ramoth-gilead in northern Transjordan to meet the king of Israel in Jezreel. There he killed King Jehoram and Ahaziah, the king of Judah (2 Kgs 9:17-28). His bloody ways continued as he extinguished the royal house of Ahab (10:1-17) and 42 ambassadors of goodwill from Judah (apparently without provocation, vv 12-14). Israel’s bloodbath finally ended in Samaria. There Jehu cunningly vowed to serve Baal with a zeal greater than that of Ahab. Unsuspecting devotees of Baal gathered in great numbers to join in a festival sacrifice. Instead, the devotees themselves became the sacrifice, and the house of Baal in Samaria was destroyed and desecrated by turning its ruins into a latrine (vv 18-27).<\/p>\n<p>Political and economic problems also contributed to the unrest. Under the reign of Ahab and Jezebel, justice was corrupted. The poor lost their land in the drought and their property rights were ignored (1 Kgs 18:5-6). Jehu threw the body of Jehoram into the field of Naboth the Jezreelite (2 Kgs 9:25-26) as justice for the crime of Ahab and Jezebel (1 Kgs 21:19; cf. v 13). But religious passions dominated the cause. Jehu called his slaughter of the house of Omri his “zeal for the Lord.” Jehonadab, a Recabite, joined Jehu as he traveled toward Samaria (2 Kgs 10:15-17). Recabites opposed social and economic developments that took place in the northern kingdom under Ahab. They followed a strict moral code and lived a simple life (Jer 35). Since Recabites represented the most conservative elements of Yahwism, they became natural allies for the reform of Jehu.<\/p>\n<p>Jehu’s revolution seriously weakened the worship of Baal. Although not all of the adherents were eliminated, Baalism no longer remained the official religion of the state (2 Kgs 10:28). Rather, Baalism united with Yahwism to form the sinister syncretistic religion that was denounced by Hosea.<\/p>\n<p>Politically, the revolt of Jehu was disastrous. The triple alliance between Tyre, Israel, and Judah was shattered by the atrocities. Israel, now isolated, became easy prey for Assyria and Syria. Jehu attempted to buy some help from Assyria by paying tribute to Shalmaneser III. That event is pictured on the Black Obelisk in a relief from the campaign of 841 <span>BC<\/span>. An inscription names “Jehu, son of Omri,” as the one kneeling before Shalmaneser.<\/p>\n<p>After the Assyrian threat dissipated in 838 <span>BC<\/span>, Hazael, king of Aram-Damascus, conquered all of Israelite Transjordan as far as the Arnon (2 Kgs 10:32-33). In a second campaign in 815 <span>BC<\/span>, Hazael moved across the Jordan River, through the Jezreel plain, and down the coast, conquering the land as far as Gath in the northern Shephelah. There the son of Jehu, Jehoahaz, paid tribute to Hazael (12:18). The revolution weakened Israel both politically and economically.<\/p>\n<p>Later generations spoke of the massacre of the house of Omri with horror (Hos 1:4). Jehu did not destroy the golden calves of Jeroboam, and so continued the syncretistic worship at Bethel and Dan. In the final analysis the revolution, which was meant to purge Israel of oppression and false religion, succeeded in doing neither.<\/p>\n<li>3. Member of Judah’s tribe, the son of Obed and Azariah’s father (1 Chr 2:38).<\/li>\n<li>4. Prince of Simeon’s tribe, and the son of Joshibiah, who, along with others, migrated from the approaches to the valley of Gedor eastward in search of good pasture (1 Chr 4:35).<\/li>\n<li>5. One of the skilled warriors who joined David at Ziklag. Interestingly, he was of Saul’s tribe, Benjamin, and from Anathoth, to which Abiathar of the priests of Eli was later banished (1 Chr 12:3).<\/li>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>","content_en":"<h3>JEHU<\/h3>\n<li>1. Prophet and son of the “seer” Hanani (2 Chr 16:7), who denounced Baasha for following in the ways of Jeroboam (1 Kgs 16:1-7). In addition to continuing the heretical worship of the golden calves at Bethel and Dan, Baasha also assassinated Nadab, the son of Jeroboam (15:25-32).<\/li>\n<p>Jehu later rebuked Jehoshaphat, king of Judah, for helping Ahab the king of Israel in his wars against the Arameans (2 Chr 19:1-2). The writings of this prophet were included in one of the records of the reign of Jehoshaphat, <em>The Book of the Kings of Israel<\/em> (2 Chr 20:34).<\/p>\n<li>2. Important army officer during the reigns of Ahab and Jehoram (2 Kgs 9:25), who in reaction to the economic and religious abuses of the house of Omri was anointed as king of the northern kingdom of Israel (1 Kgs 19:16-17). In the following revolution he exterminated the royal house of Israel, the king of Judah, and a royal party from the south (2 Kgs 9–10). He executed the worshipers of Baal in order to revive true worship in Israel. As king, he ruled in Samaria 28 years (841–814 <span>BC<\/span>) and began a dynasty that lasted some 100 years.<\/li>\n<p>In the time of Jehu the prophets were engaged in a religious equivalent of war with the adherents of the Tyrian Baal. Elijah met and defeated the Canaanite priests on Mt Carmel (1 Kgs 18:17-40). Later he and then Elisha were commissioned to anoint Jehu as king. The prophets waited until the time was right (2 Kgs 9:1-10), at which time Elisha sent a “son of the prophets” to Ramoth-gilead to designate Jehu as the monarch.<\/p>\n<p>Jehu left his siege of Ramoth-gilead in northern Transjordan to meet the king of Israel in Jezreel. There he killed King Jehoram and Ahaziah, the king of Judah (2 Kgs 9:17-28). His bloody ways continued as he extinguished the royal house of Ahab (10:1-17) and 42 ambassadors of goodwill from Judah (apparently without provocation, vv 12-14). Israel’s bloodbath finally ended in Samaria. There Jehu cunningly vowed to serve Baal with a zeal greater than that of Ahab. Unsuspecting devotees of Baal gathered in great numbers to join in a festival sacrifice. Instead, the devotees themselves became the sacrifice, and the house of Baal in Samaria was destroyed and desecrated by turning its ruins into a latrine (vv 18-27).<\/p>\n<p>Political and economic problems also contributed to the unrest. Under the reign of Ahab and Jezebel, justice was corrupted. The poor lost their land in the drought and their property rights were ignored (1 Kgs 18:5-6). Jehu threw the body of Jehoram into the field of Naboth the Jezreelite (2 Kgs 9:25-26) as justice for the crime of Ahab and Jezebel (1 Kgs 21:19; cf. v 13). But religious passions dominated the cause. Jehu called his slaughter of the house of Omri his “zeal for the Lord.” Jehonadab, a Recabite, joined Jehu as he traveled toward Samaria (2 Kgs 10:15-17). Recabites opposed social and economic developments that took place in the northern kingdom under Ahab. They followed a strict moral code and lived a simple life (Jer 35). Since Recabites represented the most conservative elements of Yahwism, they became natural allies for the reform of Jehu.<\/p>\n<p>Jehu’s revolution seriously weakened the worship of Baal. Although not all of the adherents were eliminated, Baalism no longer remained the official religion of the state (2 Kgs 10:28). Rather, Baalism united with Yahwism to form the sinister syncretistic religion that was denounced by Hosea.<\/p>\n<p>Politically, the revolt of Jehu was disastrous. The triple alliance between Tyre, Israel, and Judah was shattered by the atrocities. Israel, now isolated, became easy prey for Assyria and Syria. Jehu attempted to buy some help from Assyria by paying tribute to Shalmaneser III. That event is pictured on the Black Obelisk in a relief from the campaign of 841 <span>BC<\/span>. An inscription names “Jehu, son of Omri,” as the one kneeling before Shalmaneser.<\/p>\n<p>After the Assyrian threat dissipated in 838 <span>BC<\/span>, Hazael, king of Aram-Damascus, conquered all of Israelite Transjordan as far as the Arnon (2 Kgs 10:32-33). In a second campaign in 815 <span>BC<\/span>, Hazael moved across the Jordan River, through the Jezreel plain, and down the coast, conquering the land as far as Gath in the northern Shephelah. There the son of Jehu, Jehoahaz, paid tribute to Hazael (12:18). The revolution weakened Israel both politically and economically.<\/p>\n<p>Later generations spoke of the massacre of the house of Omri with horror (Hos 1:4). Jehu did not destroy the golden calves of Jeroboam, and so continued the syncretistic worship at Bethel and Dan. In the final analysis the revolution, which was meant to purge Israel of oppression and false religion, succeeded in doing neither.<\/p>\n<li>3. Member of Judah’s tribe, the son of Obed and Azariah’s father (1 Chr 2:38).<\/li>\n<li>4. Prince of Simeon’s tribe, and the son of Joshibiah, who, along with others, migrated from the approaches to the valley of Gedor eastward in search of good pasture (1 Chr 4:35).<\/li>\n<li>5. One of the skilled warriors who joined David at Ziklag. Interestingly, he was of Saul’s tribe, Benjamin, and from Anathoth, to which Abiathar of the priests of Eli was later banished (1 Chr 12:3).<\/li>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>","summary_ro":"JEHU 1. Prophet and son of the “seer” Hanani (2 Chr 16:7), who denounced Baasha for following in the ways of Jeroboam (1 Kgs 16:1-7). In addition to continuing the heretical worship of the golden calves at Bethel and Dan, Baasha also assassinated Nadab, the son of Jeroboam (15:25-32). Jehu later rebuked Jehoshaphat, king of Judah, for helping Ahab the king of Israel in his wars against the Arameans (2 Chr 19:1-2). The writings of this prophet were included in one of the records of the reign o...","summary_en":"JEHU 1. Prophet and son of the “seer” Hanani (2 Chr 16:7), who denounced Baasha for following in the ways of Jeroboam (1 Kgs 16:1-7). In addition to continuing the heretical worship of the golden calves at Bethel and Dan, Baasha also assassinated Nadab, the son of Jeroboam (15:25-32). Jehu later rebuked Jehoshaphat, king of Judah, for helping Ahab the king of Israel in his wars against the Arameans (2 Chr 19:1-2). The writings of this prophet were included in one of the records of the reign o...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25365,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Messiah","title_en":"Messiah","content_ro":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","content_en":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","summary_ro":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","summary_en":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27597,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nimshi","title_en":"Nimshi","content_ro":"<h3>NIMSHI<\/h3>\n<p>Father of Jehoshaphat and grandfather of Jehu, who was king of Israel (1 Kgs 19:16; 2 Kgs 9:2-20; 2 Chr 22:7).<\/p>","content_en":"<h3>NIMSHI<\/h3>\n<p>Father of Jehoshaphat and grandfather of Jehu, who was king of Israel (1 Kgs 19:16; 2 Kgs 9:2-20; 2 Chr 22:7).<\/p>","summary_ro":"NIMSHI Father of Jehoshaphat and grandfather of Jehu, who was king of Israel (1 Kgs 19:16; 2 Kgs 9:2-20; 2 Chr 22:7).","summary_en":"NIMSHI Father of Jehoshaphat and grandfather of Jehu, who was king of Israel (1 Kgs 19:16; 2 Kgs 9:2-20; 2 Chr 22:7).","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28563,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ordination Ordain","title_en":"Ordination Ordain","content_ro":"<h3>ORDAIN, ORDINATION<\/h3>\n<p>The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Levi (Dt 33:8-11; Jgs 17:13). Through all subsequent clan rivalries—“Zadokite,” “Aaronic,” “Hasmonean”—this claim to inherited privilege persisted. Divine appointment through Levi was traced back to Moses (Ex 4:14; 28:41; 29:9), claimed for the Ephraimite Samuel (1 Chr 6:28), and still celebrated by Sirach (Ecclus 45:6-22, c. 180 <span>BC<\/span>). As the book of Hebrews states (Heb 5:1, 4), no one takes the honor upon himself; he is “called by God, as Aaron was,” by birth into an inherited status.<\/p>\n<p>The first Levites were presented at the tabernacle in the presence of the people, and acknowledged by “the laying on of hands” (Nm 8:10, 14-18). Similarly, Moses received instructions for the week-long consecration of Aaron and his sons, with elaborate sacrifices, vestments, anointing, and ritual (Ex 29; Lv 8). In both cases, the careful preservation of these detailed instructions suggests that the ceremonies were retained, to some degree, in later years, though no repetition is recorded.<\/p>\n<p>Alongside the priests there existed establishments of recognized prophets, or prophetic communities, sometimes with royal patronage (1 Sm 10:5; 1 Kgs 1:9-10; 18:17-19; 20:35; 22:5-28; 2 Kgs 2:3-7; 23:2). The line of prophecy was also traced back to earliest days (see Gn 20:7; Dt 34:10; Jgs 4:4; Jer 7:25). The phrase “sons of the prophets,” and an obscure hint in Jeremiah 35:4, may imply that prophecy, like priesthood, was sometimes hereditary, but the manner of appointment and installation is unknown. The outstanding prophets were frequently opposed to the prophetic “schools” (Elijah, 1 Kgs 17; Micaiah, 1 Kgs 22:5-28; Jeremiah, Jer 27:14-16; 28). Such men were appointed by direct, divine call (1 Kgs 17:1; 21:17; Is 6; Jer 1; Am 7:15), though by God’s instruction Elisha was called and anointed by Elijah (1 Kgs 19:16; cf. Is 61:1). Authentication of the prophet’s message lay not in appropriate installation ceremonies but in its self-evident truth; in the case of predictions, in their fulfillment (1 Kgs 22:13-14, 26-28; Jer 28:5-9).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Christian ordination is also a matter of divine choice. Neither Jesus, nor any disciple, came from the professional religious classes. In ordaining the 12 apostles, Jesus called to him those whom he desired, later insisting, “You did not choose me, but I chose you and appointed you” (Jn 15:16, <span>rsv<\/span>). The selection of Matthias rested upon prayer and the divine lot (Acts 1:24-26). Paul contended that he had been set apart by God before he was born and did not receive his apostleship from or through men (Gal 1:1, 15). Paul and Barnabas were commissioned by direction of the Spirit during worship, probably through a Christian prophet. Similarly, Timothy was first chosen as assistant to Paul by prophetic utterances that pointed to him (1 Tm 1:18; 4:14).<\/p>\n<p>At Corinth, various ministries of speaking, teaching, healing, and administration were directly conferred as gifts of the Spirit, who apportions as he sees fit (1 Cor 12:8-11, 28; cf. Eph 4:11). Elders of the church at Ephesus were made guardians of the flock by the Holy Spirit (Acts 20:28). The divine prerogative is everywhere clear: any attempt to obtain the privilege of ministry by personal initiative and unworthy means meets with sharpest condemnation (8:18-24).<\/p>\n<p>On the other hand, the assembled church “nominated” Barsabbas and Matthias before submitting the final choice to God (Acts 1:15, 23). The believers chose the seven servers, then presented them to the apostles (6:2-6). An assembled church, at the Spirit’s command, commissioned and sent off Paul and Barnabas (13:3). Paul and Barnabas themselves appointed elders (14:23), as Titus is instructed to do (Ti 1:5), and probably Timothy also (1 Tm 5:22). Elders at Lystra and Iconium, with Paul, obeying a Christian prophet, appointed Timothy to leadership (1 Tm 4:14; 2 Tm 1:6). By the time letters were written to Timothy and Titus, elaborate lists of qualifications were required for church leaders (1 Tm 3:1-13; 2 Tm 2:2).<\/p>\n<p>The congregation of believers also participated in selecting leaders. This could have involved prayer, fasting, and casting lots (Acts 1:26; 6:6; 13:2-3; 14:23); sometimes “selection by hands” (Greek, <span class=\"greek\" lang=\"el\">cheirotonein<\/span><em>,<\/em> originally meaning “election by raising hands,” later “selection by pointing to”; cf. Acts 14:23; 2 Cor 8:19); and sometimes selection by group choice (Acts 1:15, 23; 6:2-5; 13:3; 16:2; 1 Tm 4:14).<\/p>\n<p><em>See also<\/em> Foreordination.<\/p>","content_en":"<h3>ORDAIN, ORDINATION<\/h3>\n<p>The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Levi (Dt 33:8-11; Jgs 17:13). Through all subsequent clan rivalries—“Zadokite,” “Aaronic,” “Hasmonean”—this claim to inherited privilege persisted. Divine appointment through Levi was traced back to Moses (Ex 4:14; 28:41; 29:9), claimed for the Ephraimite Samuel (1 Chr 6:28), and still celebrated by Sirach (Ecclus 45:6-22, c. 180 <span>BC<\/span>). As the book of Hebrews states (Heb 5:1, 4), no one takes the honor upon himself; he is “called by God, as Aaron was,” by birth into an inherited status.<\/p>\n<p>The first Levites were presented at the tabernacle in the presence of the people, and acknowledged by “the laying on of hands” (Nm 8:10, 14-18). Similarly, Moses received instructions for the week-long consecration of Aaron and his sons, with elaborate sacrifices, vestments, anointing, and ritual (Ex 29; Lv 8). In both cases, the careful preservation of these detailed instructions suggests that the ceremonies were retained, to some degree, in later years, though no repetition is recorded.<\/p>\n<p>Alongside the priests there existed establishments of recognized prophets, or prophetic communities, sometimes with royal patronage (1 Sm 10:5; 1 Kgs 1:9-10; 18:17-19; 20:35; 22:5-28; 2 Kgs 2:3-7; 23:2). The line of prophecy was also traced back to earliest days (see Gn 20:7; Dt 34:10; Jgs 4:4; Jer 7:25). The phrase “sons of the prophets,” and an obscure hint in Jeremiah 35:4, may imply that prophecy, like priesthood, was sometimes hereditary, but the manner of appointment and installation is unknown. The outstanding prophets were frequently opposed to the prophetic “schools” (Elijah, 1 Kgs 17; Micaiah, 1 Kgs 22:5-28; Jeremiah, Jer 27:14-16; 28). Such men were appointed by direct, divine call (1 Kgs 17:1; 21:17; Is 6; Jer 1; Am 7:15), though by God’s instruction Elisha was called and anointed by Elijah (1 Kgs 19:16; cf. Is 61:1). Authentication of the prophet’s message lay not in appropriate installation ceremonies but in its self-evident truth; in the case of predictions, in their fulfillment (1 Kgs 22:13-14, 26-28; Jer 28:5-9).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Christian ordination is also a matter of divine choice. Neither Jesus, nor any disciple, came from the professional religious classes. In ordaining the 12 apostles, Jesus called to him those whom he desired, later insisting, “You did not choose me, but I chose you and appointed you” (Jn 15:16, <span>rsv<\/span>). The selection of Matthias rested upon prayer and the divine lot (Acts 1:24-26). Paul contended that he had been set apart by God before he was born and did not receive his apostleship from or through men (Gal 1:1, 15). Paul and Barnabas were commissioned by direction of the Spirit during worship, probably through a Christian prophet. Similarly, Timothy was first chosen as assistant to Paul by prophetic utterances that pointed to him (1 Tm 1:18; 4:14).<\/p>\n<p>At Corinth, various ministries of speaking, teaching, healing, and administration were directly conferred as gifts of the Spirit, who apportions as he sees fit (1 Cor 12:8-11, 28; cf. Eph 4:11). Elders of the church at Ephesus were made guardians of the flock by the Holy Spirit (Acts 20:28). The divine prerogative is everywhere clear: any attempt to obtain the privilege of ministry by personal initiative and unworthy means meets with sharpest condemnation (8:18-24).<\/p>\n<p>On the other hand, the assembled church “nominated” Barsabbas and Matthias before submitting the final choice to God (Acts 1:15, 23). The believers chose the seven servers, then presented them to the apostles (6:2-6). An assembled church, at the Spirit’s command, commissioned and sent off Paul and Barnabas (13:3). Paul and Barnabas themselves appointed elders (14:23), as Titus is instructed to do (Ti 1:5), and probably Timothy also (1 Tm 5:22). Elders at Lystra and Iconium, with Paul, obeying a Christian prophet, appointed Timothy to leadership (1 Tm 4:14; 2 Tm 1:6). By the time letters were written to Timothy and Titus, elaborate lists of qualifications were required for church leaders (1 Tm 3:1-13; 2 Tm 2:2).<\/p>\n<p>The congregation of believers also participated in selecting leaders. This could have involved prayer, fasting, and casting lots (Acts 1:26; 6:6; 13:2-3; 14:23); sometimes “selection by hands” (Greek, <span class=\"greek\" lang=\"el\">cheirotonein<\/span><em>,<\/em> originally meaning “election by raising hands,” later “selection by pointing to”; cf. Acts 14:23; 2 Cor 8:19); and sometimes selection by group choice (Acts 1:15, 23; 6:2-5; 13:3; 16:2; 1 Tm 4:14).<\/p>\n<p><em>See also<\/em> Foreordination.<\/p>","summary_ro":"ORDAIN, ORDINATION The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service. In the Old Testament Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Lev...","summary_en":"ORDAIN, ORDINATION The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service. In the Old Testament Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Lev...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34659,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shaphat","title_en":"Shaphat","content_ro":"<h3>SHAPHAT<\/h3>\n<li>1. Simeonite, Hori’s son and one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:5).<\/li>\n<li>2. Father of the prophet Elisha from the town of Abel-meholah (1 Kgs 19:16, 19; 2 Kgs 3:11; 6:31).<\/li>\n<li>3. Youngest of Shemaiah’s six sons from Judah’s tribe and a descendant of David (1 Chr 3:22).<\/li>\n<li>4. Gadite chief in Bashan, a region west of the Jordan River (1 Chr 5:12).<\/li>\n<li>5. Adlai’s son and a member of King David’s staff. Shaphat had charge of David’s cattle in the valleys (1 Chr 27:29).<\/li>","content_en":"<h3>SHAPHAT<\/h3>\n<li>1. Simeonite, Hori’s son and one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:5).<\/li>\n<li>2. Father of the prophet Elisha from the town of Abel-meholah (1 Kgs 19:16, 19; 2 Kgs 3:11; 6:31).<\/li>\n<li>3. Youngest of Shemaiah’s six sons from Judah’s tribe and a descendant of David (1 Chr 3:22).<\/li>\n<li>4. Gadite chief in Bashan, a region west of the Jordan River (1 Chr 5:12).<\/li>\n<li>5. Adlai’s son and a member of King David’s staff. Shaphat had charge of David’s cattle in the valleys (1 Chr 27:29).<\/li>","summary_ro":"SHAPHAT 1. Simeonite, Hori’s son and one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:5). 2. Father of the prophet Elisha from the town of Abel-meholah (1 Kgs 19:16, 19; 2 Kgs 3:11; 6:31). 3. Youngest of Shemaiah’s six sons from Judah’s tribe and a descendant of David (1 Chr 3:22). 4. Gadite chief in Bashan, a region west of the Jordan River (1 Chr 5:12). 5. Adlai’s son and a member of King David’s staff. Shaphat had charge of David’s cattle in the valleys (1 Chr 27:29).","summary_en":"SHAPHAT 1. Simeonite, Hori’s son and one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:5). 2. Father of the prophet Elisha from the town of Abel-meholah (1 Kgs 19:16, 19; 2 Kgs 3:11; 6:31). 3. Youngest of Shemaiah’s six sons from Judah’s tribe and a descendant of David (1 Chr 3:22). 4. Gadite chief in Bashan, a region west of the Jordan River (1 Chr 5:12). 5. Adlai’s son and a member of King David’s staff. Shaphat had charge of David’s cattle in the valleys (1 Chr 27:29).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40361,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Three Anointed Ones Foreshadow the Messiah","title_en":"Three Anointed Ones Foreshadow the Messiah","content_ro":"<h3>Three Anointed Ones Foreshadow the Messiah<\/h3>\n<blockquote><p>Jesus’ office and function were foreshadowed by the three groups of OT anointed officials: prophets, priests, and kings. Elisha’s anointing by Elijah (1 Kgs 19:16) shows anointing of prophets was practiced, although not required by OT law. Moses was the first OT prophet (Dt 18:18) whose ministry prompted the messianic hope for the coming of the Prophet (Jn 6:14; Heb 1:1). All priests, from Aaron on, were ordained by anointing with oil in required consecration rites (Ex 28:41; 29:7-9; 30:30). The kings of Israel, beginning with Saul and David, were anointed as a sign of divine choice and approval (1 Sm 9:15-17; 10:1; 16:13). Essential to the external ceremony was the pouring of perfumed olive oil upon the person’s head (Ex 30:22-33). The internal reality was the gift of the Spirit to the recipient: “from that day on the Spirit of the <span>Lord<\/span> came upon David in power” (1 Sm 16:13, <span>niv<\/span>). The anointed person was not a free agent. As prophet, priest, or king, he spoke, served, or ruled in the name of the Lord and as his representative to the people of God.<\/p><\/blockquote>","content_en":"<h3>Three Anointed Ones Foreshadow the Messiah<\/h3>\n<blockquote><p>Jesus’ office and function were foreshadowed by the three groups of OT anointed officials: prophets, priests, and kings. Elisha’s anointing by Elijah (1 Kgs 19:16) shows anointing of prophets was practiced, although not required by OT law. Moses was the first OT prophet (Dt 18:18) whose ministry prompted the messianic hope for the coming of the Prophet (Jn 6:14; Heb 1:1). All priests, from Aaron on, were ordained by anointing with oil in required consecration rites (Ex 28:41; 29:7-9; 30:30). The kings of Israel, beginning with Saul and David, were anointed as a sign of divine choice and approval (1 Sm 9:15-17; 10:1; 16:13). Essential to the external ceremony was the pouring of perfumed olive oil upon the person’s head (Ex 30:22-33). The internal reality was the gift of the Spirit to the recipient: “from that day on the Spirit of the <span>Lord<\/span> came upon David in power” (1 Sm 16:13, <span>niv<\/span>). The anointed person was not a free agent. As prophet, priest, or king, he spoke, served, or ruled in the name of the Lord and as his representative to the people of God.<\/p><\/blockquote>","summary_ro":"Three Anointed Ones Foreshadow the Messiah Jesus’ office and function were foreshadowed by the three groups of OT anointed officials: prophets, priests, and kings. Elisha’s anointing by Elijah (1 Kgs 19:16) shows anointing of prophets was practiced, although not required by OT law. Moses was the first OT prophet (Dt 18:18) whose ministry prompted the messianic hope for the coming of the Prophet (Jn 6:14; Heb 1:1). All priests, from Aaron on, were ordained by anointing with oil in required con...","summary_en":"Three Anointed Ones Foreshadow the Messiah Jesus’ office and function were foreshadowed by the three groups of OT anointed officials: prophets, priests, and kings. Elisha’s anointing by Elijah (1 Kgs 19:16) shows anointing of prophets was practiced, although not required by OT law. Moses was the first OT prophet (Dt 18:18) whose ministry prompted the messianic hope for the coming of the Prophet (Jn 6:14; Heb 1:1). All priests, from Aaron on, were ordained by anointing with oil in required con...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65088,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Messiah","title_en":"The Messiah","content_ro":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","content_en":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","summary_ro":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","summary_en":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92714,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Messiah","title_en":"The Messiah","content_ro":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","content_en":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","summary_ro":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","summary_en":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120340,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Messiah","title_en":"The Messiah","content_ro":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","content_en":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","summary_ro":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","summary_en":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147966,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Messiah","title_en":"The Messiah","content_ro":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","content_en":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","summary_ro":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","summary_en":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":22214,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Peace* Kiss, Kiss","title_en":"of Peace* Kiss, Kiss","content_ro":"<h3>KISS, KISS OF PEACE*<\/h3>\n<p>Common salutation symbolizing love and fellowship. In the Bible, kissing is referred to in a wide variety of contexts. In addition to its ordinary expression among relatives (Gn 29:11; 33:4), its sensual aspect is noted (Prv 7:6-13; Sg 1:2). It is well attested as an act of homage (1 Sm 10:1; Jb 31:27), although such expressions may be heinous in God’s sight (1 Kgs 19:18; Hos 13:2). Hypocrisy, even betrayal, may accompany a kiss (Mt 26:48-49).<\/p>\n<p>Five NT texts refer to a “holy kiss,” called later in church liturgy a “kiss of peace” (Rom 16:16; 1 Cor 16:20; 2 Cor 13:12; 1 Thes 5:26; 1 Pt 5:14). Peter speaks of a “kiss of love” and mentions peace in conjunction with it. Although the practice is neither described nor limited by Scripture, the kiss was evidently exchanged between Christians as a pledge of brotherly friendship and fidelity (1 Thes 5:25-27).<\/p>\n<p>In the generations following the apostolic era, the kiss of peace came to occupy an established place in liturgical worship. In the latter part of the second century, Justin Martyr spoke of the exchange of kisses throughout the congregation following the conclusion of prayer. Eventually, the church placed the ceremony immediately prior to Holy Communion. Later on, the actual kiss was largely replaced by a simple bow. Other variant forms of the practice are still observed in various churches.<\/p>","content_en":"<h3>KISS, KISS OF PEACE*<\/h3>\n<p>Common salutation symbolizing love and fellowship. In the Bible, kissing is referred to in a wide variety of contexts. In addition to its ordinary expression among relatives (Gn 29:11; 33:4), its sensual aspect is noted (Prv 7:6-13; Sg 1:2). It is well attested as an act of homage (1 Sm 10:1; Jb 31:27), although such expressions may be heinous in God’s sight (1 Kgs 19:18; Hos 13:2). Hypocrisy, even betrayal, may accompany a kiss (Mt 26:48-49).<\/p>\n<p>Five NT texts refer to a “holy kiss,” called later in church liturgy a “kiss of peace” (Rom 16:16; 1 Cor 16:20; 2 Cor 13:12; 1 Thes 5:26; 1 Pt 5:14). Peter speaks of a “kiss of love” and mentions peace in conjunction with it. Although the practice is neither described nor limited by Scripture, the kiss was evidently exchanged between Christians as a pledge of brotherly friendship and fidelity (1 Thes 5:25-27).<\/p>\n<p>In the generations following the apostolic era, the kiss of peace came to occupy an established place in liturgical worship. In the latter part of the second century, Justin Martyr spoke of the exchange of kisses throughout the congregation following the conclusion of prayer. Eventually, the church placed the ceremony immediately prior to Holy Communion. Later on, the actual kiss was largely replaced by a simple bow. Other variant forms of the practice are still observed in various churches.<\/p>","summary_ro":"KISS, KISS OF PEACE* Common salutation symbolizing love and fellowship. In the Bible, kissing is referred to in a wide variety of contexts. In addition to its ordinary expression among relatives (Gn 29:11; 33:4), its sensual aspect is noted (Prv 7:6-13; Sg 1:2). It is well attested as an act of homage (1 Sm 10:1; Jb 31:27), although such expressions may be heinous in God’s sight (1 Kgs 19:18; Hos 13:2). Hypocrisy, even betrayal, may accompany a kiss (Mt 26:48-49). Five NT texts refer to a “ho...","summary_en":"KISS, KISS OF PEACE* Common salutation symbolizing love and fellowship. In the Bible, kissing is referred to in a wide variety of contexts. In addition to its ordinary expression among relatives (Gn 29:11; 33:4), its sensual aspect is noted (Prv 7:6-13; Sg 1:2). It is well attested as an act of homage (1 Sm 10:1; Jb 31:27), although such expressions may be heinous in God’s sight (1 Kgs 19:18; Hos 13:2). Hypocrisy, even betrayal, may accompany a kiss (Mt 26:48-49). Five NT texts refer to a “ho...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22234,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kneeling","title_en":"Kneeling","content_ro":"<h3>KNEELING<\/h3>\n<p>Position often denoting worship, respect, or submission. A strong knee symbolically implied a man with strength of faith and purpose, and thus bowing the knee indicated submission to a superior. The knee was bowed before a king, a ruler, a governor, or God. Genesis 41:43 describes the people who were kneeling before Pharaoh and Joseph. Kneeling in reverence before the Lord was common (Is 45:23; Rom 14:11; Phil 2:10). In a time of famine, when the Israelites turned away from the Lord, those who remained faithful were described as “all the knees that have not bowed to Baal” (1 Kgs 19:18, <span>rsv<\/span>; see Rom 11:4).<\/p>\n<p>As firm knees represented strength, so smiting those knees represented the destruction of power (Dt 28:35). Isaiah pleaded with the Lord for the strengthening of weak knees (Is 35:3). References to weak or feeble knees were generally used to show a lack of firmness of faith (Jb 4:4; Heb 12:12) but could sometimes refer to failing health (Ps 109:24). Ezekiel referred to those who had knees “as weak as water” (Ez 7:17; 21:7).<\/p>\n<p>Kneeling before the Lord was a posture representing worship (Ps 95:6) and also prayer (Dn 6:10). Christ himself knelt to pray in the garden of Gethsemane (Lk 22:41), and Peter, Paul, and Stephen all did the same (Acts 7:60; 9:40; 20:36; 21:5). Solomon knelt in prayer and supplication before the Lord (1 Kgs 8:54), and even on one occasion had a scaffold built so that he could climb up and be seen by the whole congregation of Israel kneeling before the Lord (2 Chr 6:13).<\/p>\n<p>Some knelt in penitence, as Ezra did at the evening sacrifice (Ezr 9:5) and as Peter did when begging the Lord’s forgiveness for his lack of faith and trust (Lk 5:8). Those who were beseeching the prophet Elijah knelt before him as God’s representative (2 Kgs 1:13), and many came kneeling and begging the Lord for healing (Mt 17:14; Mk 1:40). Daniel knelt in wonder and awe before an angel (Dn 10:10), and a sign of Belshazzar’s fear was that his “knees knocked together” (Dn 5:6). In the NT a regal and patient Christ is subjected to the taunting and mockery of the soldiers who knelt before him and sarcastically cried, “Hail, King of the Jews” (Mt 27:29; Mk 15:19).<\/p>","content_en":"<h3>KNEELING<\/h3>\n<p>Position often denoting worship, respect, or submission. A strong knee symbolically implied a man with strength of faith and purpose, and thus bowing the knee indicated submission to a superior. The knee was bowed before a king, a ruler, a governor, or God. Genesis 41:43 describes the people who were kneeling before Pharaoh and Joseph. Kneeling in reverence before the Lord was common (Is 45:23; Rom 14:11; Phil 2:10). In a time of famine, when the Israelites turned away from the Lord, those who remained faithful were described as “all the knees that have not bowed to Baal” (1 Kgs 19:18, <span>rsv<\/span>; see Rom 11:4).<\/p>\n<p>As firm knees represented strength, so smiting those knees represented the destruction of power (Dt 28:35). Isaiah pleaded with the Lord for the strengthening of weak knees (Is 35:3). References to weak or feeble knees were generally used to show a lack of firmness of faith (Jb 4:4; Heb 12:12) but could sometimes refer to failing health (Ps 109:24). Ezekiel referred to those who had knees “as weak as water” (Ez 7:17; 21:7).<\/p>\n<p>Kneeling before the Lord was a posture representing worship (Ps 95:6) and also prayer (Dn 6:10). Christ himself knelt to pray in the garden of Gethsemane (Lk 22:41), and Peter, Paul, and Stephen all did the same (Acts 7:60; 9:40; 20:36; 21:5). Solomon knelt in prayer and supplication before the Lord (1 Kgs 8:54), and even on one occasion had a scaffold built so that he could climb up and be seen by the whole congregation of Israel kneeling before the Lord (2 Chr 6:13).<\/p>\n<p>Some knelt in penitence, as Ezra did at the evening sacrifice (Ezr 9:5) and as Peter did when begging the Lord’s forgiveness for his lack of faith and trust (Lk 5:8). Those who were beseeching the prophet Elijah knelt before him as God’s representative (2 Kgs 1:13), and many came kneeling and begging the Lord for healing (Mt 17:14; Mk 1:40). Daniel knelt in wonder and awe before an angel (Dn 10:10), and a sign of Belshazzar’s fear was that his “knees knocked together” (Dn 5:6). In the NT a regal and patient Christ is subjected to the taunting and mockery of the soldiers who knelt before him and sarcastically cried, “Hail, King of the Jews” (Mt 27:29; Mk 15:19).<\/p>","summary_ro":"KNEELING Position often denoting worship, respect, or submission. A strong knee symbolically implied a man with strength of faith and purpose, and thus bowing the knee indicated submission to a superior. The knee was bowed before a king, a ruler, a governor, or God. Genesis 41:43 describes the people who were kneeling before Pharaoh and Joseph. Kneeling in reverence before the Lord was common (Is 45:23; Rom 14:11; Phil 2:10). In a time of famine, when the Israelites turned away from the Lord,...","summary_en":"KNEELING Position often denoting worship, respect, or submission. A strong knee symbolically implied a man with strength of faith and purpose, and thus bowing the knee indicated submission to a superior. The knee was bowed before a king, a ruler, a governor, or God. Genesis 41:43 describes the people who were kneeling before Pharaoh and Joseph. Kneeling in reverence before the Lord was common (Is 45:23; Rom 14:11; Phil 2:10). In a time of famine, when the Israelites turned away from the Lord,...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47134,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:18","title_en":"Study Note: 1 Împărați 19:18","content_ro":"<p><strong>19:18<\/strong> The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were <em>7,000 others<\/em> who remained faithful to the Lord. • <em>bowed down . . . or kissed him:<\/em> These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite king kissed his royal feet and tidied up the ground with his beard. In the Mesopotamian creation epic (<em>Enuma Elish,<\/em> V 86), even the great gods bowed down and kissed the feet of Marduk, the victorious head of the pantheon.<\/p>","content_en":"<p><strong>19:18<\/strong> The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were <em>7,000 others<\/em> who remained faithful to the Lord. • <em>bowed down . . . or kissed him:<\/em> These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite king kissed his royal feet and tidied up the ground with his beard. In the Mesopotamian creation epic (<em>Enuma Elish,<\/em> V 86), even the great gods bowed down and kissed the feet of Marduk, the victorious head of the pantheon.<\/p>","summary_ro":"19:18 The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were 7,000 others who remained faithful to the Lord. • bowed down . . . or kissed him: These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite ...","summary_en":"19:18 The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were 7,000 others who remained faithful to the Lord. • bowed down . . . or kissed him: These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74760,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:18","title_en":"Study Note: 1 Împărați 19:18","content_ro":"<p><strong>19:18<\/strong> The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were <em>7,000 others<\/em> who remained faithful to the Lord. • <em>bowed down . . . or kissed him:<\/em> These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite king kissed his royal feet and tidied up the ground with his beard. In the Mesopotamian creation epic (<em>Enuma Elish,<\/em> V 86), even the great gods bowed down and kissed the feet of Marduk, the victorious head of the pantheon.<\/p>","content_en":"<p><strong>19:18<\/strong> The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were <em>7,000 others<\/em> who remained faithful to the Lord. • <em>bowed down . . . or kissed him:<\/em> These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite king kissed his royal feet and tidied up the ground with his beard. In the Mesopotamian creation epic (<em>Enuma Elish,<\/em> V 86), even the great gods bowed down and kissed the feet of Marduk, the victorious head of the pantheon.<\/p>","summary_ro":"19:18 The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were 7,000 others who remained faithful to the Lord. • bowed down . . . or kissed him: These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite ...","summary_en":"19:18 The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were 7,000 others who remained faithful to the Lord. • bowed down . . . or kissed him: These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102386,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:18","title_en":"Study Note: 1 Împărați 19:18","content_ro":"<p><strong>19:18<\/strong> The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were <em>7,000 others<\/em> who remained faithful to the Lord. • <em>bowed down . . . or kissed him:<\/em> These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite king kissed his royal feet and tidied up the ground with his beard. In the Mesopotamian creation epic (<em>Enuma Elish,<\/em> V 86), even the great gods bowed down and kissed the feet of Marduk, the victorious head of the pantheon.<\/p>","content_en":"<p><strong>19:18<\/strong> The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were <em>7,000 others<\/em> who remained faithful to the Lord. • <em>bowed down . . . or kissed him:<\/em> These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite king kissed his royal feet and tidied up the ground with his beard. In the Mesopotamian creation epic (<em>Enuma Elish,<\/em> V 86), even the great gods bowed down and kissed the feet of Marduk, the victorious head of the pantheon.<\/p>","summary_ro":"19:18 The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were 7,000 others who remained faithful to the Lord. • bowed down . . . or kissed him: These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite ...","summary_en":"19:18 The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were 7,000 others who remained faithful to the Lord. • bowed down . . . or kissed him: These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130012,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:18","title_en":"Study Note: 1 Împărați 19:18","content_ro":"<p><strong>19:18<\/strong> The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were <em>7,000 others<\/em> who remained faithful to the Lord. • <em>bowed down . . . or kissed him:<\/em> These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite king kissed his royal feet and tidied up the ground with his beard. In the Mesopotamian creation epic (<em>Enuma Elish,<\/em> V 86), even the great gods bowed down and kissed the feet of Marduk, the victorious head of the pantheon.<\/p>","content_en":"<p><strong>19:18<\/strong> The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were <em>7,000 others<\/em> who remained faithful to the Lord. • <em>bowed down . . . or kissed him:<\/em> These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite king kissed his royal feet and tidied up the ground with his beard. In the Mesopotamian creation epic (<em>Enuma Elish,<\/em> V 86), even the great gods bowed down and kissed the feet of Marduk, the victorious head of the pantheon.<\/p>","summary_ro":"19:18 The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were 7,000 others who remained faithful to the Lord. • bowed down . . . or kissed him: These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite ...","summary_en":"19:18 The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4, 13). Now he learned that there were 7,000 others who remained faithful to the Lord. • bowed down . . . or kissed him: These common forms of submission in the ancient Near East (2 Kgs 21:3; Isa 46:6; 60:14; Hos 13:2) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61624,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89250,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116876,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144502,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":103,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abel-Meholah","title_en":"Abel-Meholah","content_ro":"<h3>ABEL-MEHOLAH<\/h3>\n<p>Birthplace of the prophet Elisha (1 Kgs 19:16). Here Elijah found Elisha plowing and threw his coat over Elisha’s shoulders, symbolizing God’s call to Elisha to become a prophet (1 Kgs 19:19-21). The town is earlier mentioned as one place to which the Midianites fled from Gideon’s 300 warriors (Jgs 7:22). It is also mentioned in a list of administrative districts set up by King Solomon (1 Kgs 4:12). The most likely modern identification is Khirbet Tell el-Hilu.<\/p>","content_en":"<h3>ABEL-MEHOLAH<\/h3>\n<p>Birthplace of the prophet Elisha (1 Kgs 19:16). Here Elijah found Elisha plowing and threw his coat over Elisha’s shoulders, symbolizing God’s call to Elisha to become a prophet (1 Kgs 19:19-21). The town is earlier mentioned as one place to which the Midianites fled from Gideon’s 300 warriors (Jgs 7:22). It is also mentioned in a list of administrative districts set up by King Solomon (1 Kgs 4:12). The most likely modern identification is Khirbet Tell el-Hilu.<\/p>","summary_ro":"ABEL-MEHOLAH Birthplace of the prophet Elisha (1 Kgs 19:16). Here Elijah found Elisha plowing and threw his coat over Elisha’s shoulders, symbolizing God’s call to Elisha to become a prophet (1 Kgs 19:19-21). The town is earlier mentioned as one place to which the Midianites fled from Gideon’s 300 warriors (Jgs 7:22). It is also mentioned in a list of administrative districts set up by King Solomon (1 Kgs 4:12). The most likely modern identification is Khirbet Tell el-Hilu.","summary_en":"ABEL-MEHOLAH Birthplace of the prophet Elisha (1 Kgs 19:16). Here Elijah found Elisha plowing and threw his coat over Elisha’s shoulders, symbolizing God’s call to Elisha to become a prophet (1 Kgs 19:19-21). The town is earlier mentioned as one place to which the Midianites fled from Gideon’s 300 warriors (Jgs 7:22). It is also mentioned in a list of administrative districts set up by King Solomon (1 Kgs 4:12). The most likely modern identification is Khirbet Tell el-Hilu.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":804,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahab","title_en":"Ahab","content_ro":"<h3>AHAB<\/h3>\n<li>1. Eighth king of the northern kingdom of Israel, who reigned about 874–853 <span>BC<\/span>. His father, Omri, founded a dynasty that lasted 40 years, through the reigns of Ahab and his two sons, Ahaziah and Jehoram. Omri’s dynasty had an impact beyond biblical history, being mentioned on the famous Moabite Stone and in several Assyrian inscriptions. According to 1 Kings, Omri was a general in the army of King Elah, son of Baasha. When Elah was assassinated, Omri was acclaimed king by his own forces in the field (16:8-16). He prevailed in the resulting civil war and occupied Tirzah, the capital city (16:17-23). Soon he moved his capital to Samaria and built fortifications in the region (16:24). Omri also made an alliance with the Phoenicians, as David and Solomon had done, but was condemned for it by later generations. When Ahab succeeded his father (16:28), he pursued this alliance by marrying the Phoenician king’s daughter, Jezebel (16:29-31).<\/li>\n\n<p>Ahab’s marriage to Jezebel, an immoral and fanatical pagan, strongly affected Israel (21:21-26) and had consequences even in the southern kingdom of Judah. Athaliah, their daughter, married Jehoram of Judah and the results of this marriage were disastrous (2 Kgs 8:17-18, 26-27; 11:1-20). Under Jezebel’s influence Ahab gave up the worship of God and took up Baal worship. Ahab’s new religion was a fertility cult that featured sexual unions between priests and temple “virgins,” practices explicitly contrary to the laws of God. Even in marrying Jezebel, Ahab had violated the biblical prohibition of marriage to pagans (Dt 7:1-5).<\/p>\n<p>The biblical narrative mentions that Ahab built many cities (1 Kgs 22:39) and fought a number of wars, but for the most part it centers on the great prophetic figure, Elijah (1 Kgs 17:1; 18:1; 19:1). Early in Ahab’s reign, God sent Elijah to predict years of drought and famine as punishment for the king’s sin (1 Kgs 17:1; 18:16-18). The drought lasted three and a half years and was such a remarkable period in Israel’s history that it was remembered into NT times (Lk 4:25; Jas 5:17). It was a time of great suffering for both people and animals (1 Kgs 18:5). At the end of the three and a half years Elijah challenged Ahab to gather all the pagan prophets for a final confrontation between God and Baal. Elijah taunted the 450 prophets of Baal for not being able to attract the attention of their false god. Then he prayed to God, and fire fell from heaven on God’s altar. The people shouted their belief in God and helped Elijah execute the pagan prophets (1 Kgs 18:16-40). The drought ended immediately (18:41-46).<\/p>\n<p>When she heard what had happened to her prophets, Jezebel swore revenge. Elijah fled, and on Mt Horeb, God told him to anoint Jehu to become king of Israel in place of Ahab (1 Kgs 19:1-16). This assignment was carried out by the prophet’s successor, Elisha (1 Kgs 19:19-21; 2 Kgs 9:1-10). Elijah then challenged Ahab’s acquisition of a vineyard owned by a man named Naboth (1 Kgs 21:1-16). When Naboth refused to sell his land to the king, Jezebel had false witnesses swear that Naboth had cursed God and the king. Naboth was stoned to death for blasphemy. Elijah denounced Ahab, saying that as a judgment God would bring a bloody end to his family (1 Kgs 21:17-24). Ahab’s repentance caused God to postpone the judgment until after Ahab’s death (1 Kgs 21:27-29; 2 Kgs 10:1-14).<\/p>\n<p>During his reign Ahab had military encounters with King Ben-hadad II of Syria (Aram), largely provoked by the Syrians. In the first encounter Ben-hadad besieged Samaria, Israel’s capital, and demanded heavy tribute. Ahab refused the demands and called a council of elders. As the Syrians were preparing to attack, a prophet advised Ahab to attack first (1 Kgs 20:1-14). The Syrians were routed and Ben-hadad barely escaped with his life (1 Kgs 20:15-22). The following year Ben-hadad mounted another attack on Ahab’s forces, was again defeated, and eventually surrendered to Ahab (1 Kgs 20:23-33). Ben-hadad gave up some Israelite cities that had been overrun by his father and granted Israel trading posts in Damascus (20:34). God rebuked Ahab through a prophet for forming such an alliance with a pagan power (1 Kgs 20:35-43).<\/p>\n<p>In Ahab’s last war with Syria, he had the advantage of an alliance with the king of Judah, Jehoshaphat (1 Kgs 22:2-4; 2 Chr 18:1-3). That alliance had been fortified by the marriage of Ahab’s daughter Athaliah to Jehoram, son of Jehoshaphat. Ahab proposed a campaign for the recovery of Ramoth-gilead in the northeast corner of Israel. When Jehoshaphat refused to believe the optimistic predictions of Ahab’s 400 prophets, a prophet of God named Micaiah was called, who foretold Ahab’s death (1 Kgs 22:5-28; 2 Chr 18:4-27).<\/p>\n<p>For the battle with Syria, Jehoshaphat put on his royal robes. Ahab tried to disguise himself as an ordinary soldier, but a Syrian archer hit him between the joints of his armor. Ahab died that evening, and his troops gave up the battle. His chariot and armor were washed beside the pool of Samaria, where, as Elijah had prophesied, dogs licked Ahab’s blood. The fallen king was succeeded by his son Ahaziah (1 Kgs 22:29-40; 2 Chr 18:28-34).<\/p>\n<p><em>See also<\/em> Elijah #1; Jezebel; Israel, History of; King; Kings, Books of First and Second; Chronology of the Bible (Old Testament).<\/p>\n\n<li>2. Kolaiah’s son, a notorious false prophet in the closing days of Judah. He was among the Jews taken to Babylon in the deportation of Jehoiachin (598–597 <span>BC<\/span>). This Ahab and his colleague Zedekiah were denounced by the prophet Jeremiah for lying in God’s name and for their sexual immorality (Jer 29:21-23).<\/li>","content_en":"<h3>AHAB<\/h3>\n<li>1. Eighth king of the northern kingdom of Israel, who reigned about 874–853 <span>BC<\/span>. His father, Omri, founded a dynasty that lasted 40 years, through the reigns of Ahab and his two sons, Ahaziah and Jehoram. Omri’s dynasty had an impact beyond biblical history, being mentioned on the famous Moabite Stone and in several Assyrian inscriptions. According to 1 Kings, Omri was a general in the army of King Elah, son of Baasha. When Elah was assassinated, Omri was acclaimed king by his own forces in the field (16:8-16). He prevailed in the resulting civil war and occupied Tirzah, the capital city (16:17-23). Soon he moved his capital to Samaria and built fortifications in the region (16:24). Omri also made an alliance with the Phoenicians, as David and Solomon had done, but was condemned for it by later generations. When Ahab succeeded his father (16:28), he pursued this alliance by marrying the Phoenician king’s daughter, Jezebel (16:29-31).<\/li>\n\n<p>Ahab’s marriage to Jezebel, an immoral and fanatical pagan, strongly affected Israel (21:21-26) and had consequences even in the southern kingdom of Judah. Athaliah, their daughter, married Jehoram of Judah and the results of this marriage were disastrous (2 Kgs 8:17-18, 26-27; 11:1-20). Under Jezebel’s influence Ahab gave up the worship of God and took up Baal worship. Ahab’s new religion was a fertility cult that featured sexual unions between priests and temple “virgins,” practices explicitly contrary to the laws of God. Even in marrying Jezebel, Ahab had violated the biblical prohibition of marriage to pagans (Dt 7:1-5).<\/p>\n<p>The biblical narrative mentions that Ahab built many cities (1 Kgs 22:39) and fought a number of wars, but for the most part it centers on the great prophetic figure, Elijah (1 Kgs 17:1; 18:1; 19:1). Early in Ahab’s reign, God sent Elijah to predict years of drought and famine as punishment for the king’s sin (1 Kgs 17:1; 18:16-18). The drought lasted three and a half years and was such a remarkable period in Israel’s history that it was remembered into NT times (Lk 4:25; Jas 5:17). It was a time of great suffering for both people and animals (1 Kgs 18:5). At the end of the three and a half years Elijah challenged Ahab to gather all the pagan prophets for a final confrontation between God and Baal. Elijah taunted the 450 prophets of Baal for not being able to attract the attention of their false god. Then he prayed to God, and fire fell from heaven on God’s altar. The people shouted their belief in God and helped Elijah execute the pagan prophets (1 Kgs 18:16-40). The drought ended immediately (18:41-46).<\/p>\n<p>When she heard what had happened to her prophets, Jezebel swore revenge. Elijah fled, and on Mt Horeb, God told him to anoint Jehu to become king of Israel in place of Ahab (1 Kgs 19:1-16). This assignment was carried out by the prophet’s successor, Elisha (1 Kgs 19:19-21; 2 Kgs 9:1-10). Elijah then challenged Ahab’s acquisition of a vineyard owned by a man named Naboth (1 Kgs 21:1-16). When Naboth refused to sell his land to the king, Jezebel had false witnesses swear that Naboth had cursed God and the king. Naboth was stoned to death for blasphemy. Elijah denounced Ahab, saying that as a judgment God would bring a bloody end to his family (1 Kgs 21:17-24). Ahab’s repentance caused God to postpone the judgment until after Ahab’s death (1 Kgs 21:27-29; 2 Kgs 10:1-14).<\/p>\n<p>During his reign Ahab had military encounters with King Ben-hadad II of Syria (Aram), largely provoked by the Syrians. In the first encounter Ben-hadad besieged Samaria, Israel’s capital, and demanded heavy tribute. Ahab refused the demands and called a council of elders. As the Syrians were preparing to attack, a prophet advised Ahab to attack first (1 Kgs 20:1-14). The Syrians were routed and Ben-hadad barely escaped with his life (1 Kgs 20:15-22). The following year Ben-hadad mounted another attack on Ahab’s forces, was again defeated, and eventually surrendered to Ahab (1 Kgs 20:23-33). Ben-hadad gave up some Israelite cities that had been overrun by his father and granted Israel trading posts in Damascus (20:34). God rebuked Ahab through a prophet for forming such an alliance with a pagan power (1 Kgs 20:35-43).<\/p>\n<p>In Ahab’s last war with Syria, he had the advantage of an alliance with the king of Judah, Jehoshaphat (1 Kgs 22:2-4; 2 Chr 18:1-3). That alliance had been fortified by the marriage of Ahab’s daughter Athaliah to Jehoram, son of Jehoshaphat. Ahab proposed a campaign for the recovery of Ramoth-gilead in the northeast corner of Israel. When Jehoshaphat refused to believe the optimistic predictions of Ahab’s 400 prophets, a prophet of God named Micaiah was called, who foretold Ahab’s death (1 Kgs 22:5-28; 2 Chr 18:4-27).<\/p>\n<p>For the battle with Syria, Jehoshaphat put on his royal robes. Ahab tried to disguise himself as an ordinary soldier, but a Syrian archer hit him between the joints of his armor. Ahab died that evening, and his troops gave up the battle. His chariot and armor were washed beside the pool of Samaria, where, as Elijah had prophesied, dogs licked Ahab’s blood. The fallen king was succeeded by his son Ahaziah (1 Kgs 22:29-40; 2 Chr 18:28-34).<\/p>\n<p><em>See also<\/em> Elijah #1; Jezebel; Israel, History of; King; Kings, Books of First and Second; Chronology of the Bible (Old Testament).<\/p>\n\n<li>2. Kolaiah’s son, a notorious false prophet in the closing days of Judah. He was among the Jews taken to Babylon in the deportation of Jehoiachin (598–597 <span>BC<\/span>). This Ahab and his colleague Zedekiah were denounced by the prophet Jeremiah for lying in God’s name and for their sexual immorality (Jer 29:21-23).<\/li>","summary_ro":"AHAB 1. Eighth king of the northern kingdom of Israel, who reigned about 874–853 BC. His father, Omri, founded a dynasty that lasted 40 years, through the reigns of Ahab and his two sons, Ahaziah and Jehoram. Omri’s dynasty had an impact beyond biblical history, being mentioned on the famous Moabite Stone and in several Assyrian inscriptions. According to 1 Kings, Omri was a general in the army of King Elah, son of Baasha. When Elah was assassinated, Omri was acclaimed king by his own forces ...","summary_en":"AHAB 1. Eighth king of the northern kingdom of Israel, who reigned about 874–853 BC. His father, Omri, founded a dynasty that lasted 40 years, through the reigns of Ahab and his two sons, Ahaziah and Jehoram. Omri’s dynasty had an impact beyond biblical history, being mentioned on the famous Moabite Stone and in several Assyrian inscriptions. According to 1 Kings, Omri was a general in the army of King Elah, son of Baasha. When Elah was assassinated, Omri was acclaimed king by his own forces ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31557,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophecy","title_en":"Prophecy","content_ro":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","content_en":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","summary_ro":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","summary_en":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39555,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Yoke","title_en":"Yoke","content_ro":"<h3>YOKE<\/h3>\n<p>The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divine judgment (Lam 1:14), so that deliverance was represented as God breaking the yoke that had enslaved Israel (Is 9:4; 10:27; 14:25; 58:6; Jer 2:20; 5:5). The yoke of bondage figured prominently in Jeremiah’s dispute with Hananiah’s prophecy concerning Judah’s imminent release from Babylonian captivity (Jer 27:8-11; 28:1-17). In the NT, Jesus transforms “yoke” into a positive term by calling on people to take up his yoke, which is not burdensome, and he will give them rest for their souls (Mt 11:29-30).<\/p>","content_en":"<h3>YOKE<\/h3>\n<p>The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divine judgment (Lam 1:14), so that deliverance was represented as God breaking the yoke that had enslaved Israel (Is 9:4; 10:27; 14:25; 58:6; Jer 2:20; 5:5). The yoke of bondage figured prominently in Jeremiah’s dispute with Hananiah’s prophecy concerning Judah’s imminent release from Babylonian captivity (Jer 27:8-11; 28:1-17). In the NT, Jesus transforms “yoke” into a positive term by calling on people to take up his yoke, which is not burdensome, and he will give them rest for their souls (Mt 11:29-30).<\/p>","summary_ro":"YOKE The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divi...","summary_en":"YOKE The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divi...","source":"Articles\/XY.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47135,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:19","title_en":"Study Note: 1 Împărați 19:19","content_ro":"<p><strong>19:19-21<\/strong> The anointing of <em>Elisha<\/em> is an epilogue to the Lord’s charge to <em>Elijah.<\/em> The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).<\/p>","content_en":"<p><strong>19:19-21<\/strong> The anointing of <em>Elisha<\/em> is an epilogue to the Lord’s charge to <em>Elijah.<\/em> The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).<\/p>","summary_ro":"19:19-21 The anointing of Elisha is an epilogue to the Lord’s charge to Elijah. The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).","summary_en":"19:19-21 The anointing of Elisha is an epilogue to the Lord’s charge to Elijah. The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47136,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:19","title_en":"Study Note: 1 Împărați 19:19","content_ro":"<p><strong>19:19<\/strong> <em>Twelve teams of oxen<\/em> would indicate that <em>Elisha<\/em> came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s <em>cloak.<\/em><\/p>","content_en":"<p><strong>19:19<\/strong> <em>Twelve teams of oxen<\/em> would indicate that <em>Elisha<\/em> came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s <em>cloak.<\/em><\/p>","summary_ro":"19:19 Twelve teams of oxen would indicate that Elisha came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s cloak.","summary_en":"19:19 Twelve teams of oxen would indicate that Elisha came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s cloak.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74761,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:19","title_en":"Study Note: 1 Împărați 19:19","content_ro":"<p><strong>19:19-21<\/strong> The anointing of <em>Elisha<\/em> is an epilogue to the Lord’s charge to <em>Elijah.<\/em> The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).<\/p>","content_en":"<p><strong>19:19-21<\/strong> The anointing of <em>Elisha<\/em> is an epilogue to the Lord’s charge to <em>Elijah.<\/em> The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).<\/p>","summary_ro":"19:19-21 The anointing of Elisha is an epilogue to the Lord’s charge to Elijah. The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).","summary_en":"19:19-21 The anointing of Elisha is an epilogue to the Lord’s charge to Elijah. The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74762,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:19","title_en":"Study Note: 1 Împărați 19:19","content_ro":"<p><strong>19:19<\/strong> <em>Twelve teams of oxen<\/em> would indicate that <em>Elisha<\/em> came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s <em>cloak.<\/em><\/p>","content_en":"<p><strong>19:19<\/strong> <em>Twelve teams of oxen<\/em> would indicate that <em>Elisha<\/em> came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s <em>cloak.<\/em><\/p>","summary_ro":"19:19 Twelve teams of oxen would indicate that Elisha came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s cloak.","summary_en":"19:19 Twelve teams of oxen would indicate that Elisha came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s cloak.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102387,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:19","title_en":"Study Note: 1 Împărați 19:19","content_ro":"<p><strong>19:19-21<\/strong> The anointing of <em>Elisha<\/em> is an epilogue to the Lord’s charge to <em>Elijah.<\/em> The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).<\/p>","content_en":"<p><strong>19:19-21<\/strong> The anointing of <em>Elisha<\/em> is an epilogue to the Lord’s charge to <em>Elijah.<\/em> The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).<\/p>","summary_ro":"19:19-21 The anointing of Elisha is an epilogue to the Lord’s charge to Elijah. The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).","summary_en":"19:19-21 The anointing of Elisha is an epilogue to the Lord’s charge to Elijah. The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102388,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:19","title_en":"Study Note: 1 Împărați 19:19","content_ro":"<p><strong>19:19<\/strong> <em>Twelve teams of oxen<\/em> would indicate that <em>Elisha<\/em> came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s <em>cloak.<\/em><\/p>","content_en":"<p><strong>19:19<\/strong> <em>Twelve teams of oxen<\/em> would indicate that <em>Elisha<\/em> came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s <em>cloak.<\/em><\/p>","summary_ro":"19:19 Twelve teams of oxen would indicate that Elisha came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s cloak.","summary_en":"19:19 Twelve teams of oxen would indicate that Elisha came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s cloak.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130013,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:19","title_en":"Study Note: 1 Împărați 19:19","content_ro":"<p><strong>19:19-21<\/strong> The anointing of <em>Elisha<\/em> is an epilogue to the Lord’s charge to <em>Elijah.<\/em> The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).<\/p>","content_en":"<p><strong>19:19-21<\/strong> The anointing of <em>Elisha<\/em> is an epilogue to the Lord’s charge to <em>Elijah.<\/em> The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).<\/p>","summary_ro":"19:19-21 The anointing of Elisha is an epilogue to the Lord’s charge to Elijah. The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).","summary_en":"19:19-21 The anointing of Elisha is an epilogue to the Lord’s charge to Elijah. The two other anointings that God assigned to Elijah (19:15-16) were carried out by Elisha instead (2 Kgs 8:7-15; 9:1-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130014,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:19","title_en":"Study Note: 1 Împărați 19:19","content_ro":"<p><strong>19:19<\/strong> <em>Twelve teams of oxen<\/em> would indicate that <em>Elisha<\/em> came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s <em>cloak.<\/em><\/p>","content_en":"<p><strong>19:19<\/strong> <em>Twelve teams of oxen<\/em> would indicate that <em>Elisha<\/em> came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s <em>cloak.<\/em><\/p>","summary_ro":"19:19 Twelve teams of oxen would indicate that Elisha came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s cloak.","summary_en":"19:19 Twelve teams of oxen would indicate that Elisha came from a wealthy family. • Elisha understood that Elijah’s power from God would come upon him with the prophet’s cloak.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":10632,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elisha","title_en":"Elisha","content_ro":"<h3>ELISHA<\/h3>\n<p>Prophet in Israel during the ninth century <span>BC<\/span>.<\/p>\n<h4>Background and Call<\/h4>\n<p>Elisha is first mentioned in 1 Kings 19:16, where he is described as the son of Shaphat, who lived at Abel-meholah. That place has been tentatively identified with the modern Tel Abu Sifri, west of the river Jordan, though many scholars place it to the river’s east. The prophet Elijah had been ordered by God to anoint Elisha as his successor, but the narrative does not make it clear whether Elisha was already one of Elijah’s disciples. When the two met, Elisha was busy plowing a field, and he does not seem to have greeted Elijah with the respect that a disciple would normally show to his teacher.<\/p>\n<p>Elisha’s use of 12 yokes of oxen in his agricultural work has been taken as a sign that he was wealthy, for normally two yoked oxen would be handled by one person. When Elijah passed by and placed his cloak on Elisha’s shoulder, the latter man knew it was a sign that he should inherit the great prophet’s mission. The nation needed a prophet, for it was increasingly indulging in Canaanite idolatry with the encouragement of King Ahab and his Phoenician wife, Jezebel.<\/p>\n<p>After Elijah commissioned him symbolically and strode away, Elisha hurried after the prophet to request a brief interval of time to announce his new vocation to his parents before leaving home. The prophet’s reply, “Go back again; for what have I done to you?” (1 Kgs 19:20, <span>rsv<\/span>), helped Elisha to make up his mind immediately. Delay in implementing his vocation would almost certainly have been fatal for Elisha (cf. Mt 8:21-22; Lk 9:61-62).<\/p>\n<p>To mark the change in his way of life, Elisha made a great feast for his neighbors, roasting two oxen. This is another hint that he came from a wealthy family. From that time, he was no longer a farmer; by associating with Elijah, he began to prepare for his own ministry. There is no record of Elisha being anointed to the prophetic office, but the transfer of prophetic authority by means of the cloak would leave no doubt in anyone’s mind that Elisha was the next official prophet in Israel.<\/p>\n<h4>“Sons of the Prophets”<\/h4>\n<p>That there could have been some question of Elisha’s authority is implied by the existence of groups of people known as “sons of the prophets.” The phrase meant that those persons were heirs of the prophetic teachings and traditions, though apparently none of them was a major prophet. The prophet Amos even denied any connection with such groups, which seem to have died out in the eighth century <span>BC<\/span> (Am 7:14). In the time of Elisha, the “sons of the prophets” were located in Gilgal, Bethel, and Jericho, and seem to have exercised a primarily local ministry. They may have gone out under the instructions of Elijah and Elisha to teach people God’s law and to pronounce divine revelations, as in the days of Saul (cf. 1 Sm 10:5, 10).<\/p>\n<p>Just before Elijah was taken to heaven, he and Elisha visited such prophetic groups, and Elijah tried in vain to persuade Elisha to stay behind at Gilgal and at Bethel (2 Kgs 2:1-4). The prophetic group at Bethel may have been warned by God that Elijah would be taken from them, for they questioned Elisha about the matter and ascertained that he also was aware of the situation.<\/p>\n<h4>Successor to Elijah<\/h4>\n<p>After miraculously parting the waters of Jordan, Elijah asked his successor what he might do for him (2 Kgs 2:9). Elisha requested a “double share” of his spirit as they parted, the share of an inheritance normally given to a firstborn son (Dt 21:17). His request was granted when Elisha saw his master taken up to heaven in a fiery chariot, and it took immediate effect when Elisha parted the Jordan’s waters and crossed over (2 Kgs 2:14).<\/p>\n<p>His prophetic authority now recognized, Elisha began his ministry to Israel at approximately the end of King Ahab’s reign (c. 853 <span>BC<\/span>). His work lasted for half a century, and in contrast with the harried, austere, and sometimes dramatic ministry of Elijah, the activities of Elisha were mostly quieter and took place among the ordinary people of Israel. But he also addressed the royal court, though not in conflicts with Canaanite priests, such as Elijah had experienced.<\/p>\n<h4>Miracles<\/h4>\n<p>The miraculous element was prominent in Elisha’s ministry. When the people of Jericho reported that the local springwater was brackish, Elisha purified it (2 Kgs 2:19-22). To this day, it is the only significant freshwater spring in the area (Tell es-Sultan).<\/p>\n<p>As the prophet left for Bethel, he encountered a group of youths who mocked his baldness (2 Kgs 2:23-24). He cursed them in the name of the Lord, and two bears came from the woods and mauled the offenders. What at first sight seems to be an immoral act on God’s part was actually full of foreboding for the nation. The youths at Bethel were a generation of Israelites who had so absorbed the immoral, pagan culture of their city that they rejected both the person and the message of God’s prophets. They were not merely irreligious but also unbelievably discourteous, according to ancient Near Eastern standards, in ridiculing a bald man instead of respecting his seniority.<\/p>\n<p>The curses Elisha pronounced “in the name of the <span>Lord<\/span>” were not his own reactions to the treatment he had received, but instead were covenant curses (Dt 28:15-68) that would come upon all who rejected the Sinaitic laws and went back on their promises to God (see Ex 24:3-8). The two bears were also symbolic of Assyria and Babylonia, which would tear apart the nation at different times. One small incident was thus a somber forecast of what the future held for a wicked and disobedient people.<\/p>\n<p>In one of his contacts with royalty Elisha gave a message (although unwillingly) from God to King Jehoram of Israel (853–841 <span>BC<\/span>). The king had allied with King Jehoshaphat of Judah (872–848 <span>BC<\/span>) and the Edomite ruler against Mesha, king of Moab. The allied forces were deep in Edomite territory when they ran out of water, and in despair they turned to Elisha, the local prophet. He refused to say anything at first, but finally predicted ample supplies of water and victory for the coalition. Both occurred on the following day (2 Kgs 3:1-27).<\/p>\n<h4>Miracles of Charity<\/h4>\n<p>The kind of work for which Elisha was justly renowned was usually performed for people who could not help themselves. Such a person was a poor widow who had almost pledged her two children to a creditor. Her only asset was a jar of oil. Elisha instructed her to borrow empty jars from her neighbors and fill them with the oil from her own jar. In a miraculous manner every jar was filled. Elisha then told her to sell the oil, pay her debts, and use the balance of the money for living expenses (2 Kgs 4:1-7).<\/p>\n<p>A similar act of charity was performed for a Shunammite woman, who had persuaded her husband to provide a room where the prophet could stay when in the area. In return for her kindness Elisha predicted that the woman, previously childless, would have her own son. About a year later it happened (2 Kgs 4:8-17). The boy later contracted a severe ailment, perhaps meningitis, and died suddenly. His mother laid the body on Elisha’s bed while she hurried to Mt Carmel to seek the prophet. Elisha was apparently unaware of the situation until the distraught mother informed him of the boy’s death. As an emergency measure Elisha dispatched his servant Gehazi to put the prophet’s staff on the child’s face. That did not revive the child, but when Elisha arrived and lay down on the body, the boy was healed and returned to his parents (vv 18-37).<\/p>\n<p>Another beneficial incident was the correction of a potentially disastrous situation. When some poisonous gourds were accidentally cooked and served, Elisha rendered the mixture harmless by adding meal to the contents of the cooking pot (2 Kgs 4:38-41). A miracle similar to Christ’s multiplying of the bread loaves (see Mt 14:16-21; 15:32-38) occurred when someone brought the prophet several loaves of bread and fresh ears of corn. Elisha instructed his servant to set the food out for 100 people, and when that was done, the people ate and had food left (2 Kgs 4:42-44).<\/p>\n<p>The healing of Naaman, a Syrian commander, came through the influence of a Hebrew maid in the man’s household, who persuaded Naaman’s wife that Elisha could heal her husband. The Assyrian king sent his general to the Israelite ruler with instructions for Naaman to be healed. The afflicted man was sent to Elisha, who ordered him to wash in the Jordan River. Reluctant at first, Naaman finally obeyed and was cured of his affliction. In gratitude the Syrian leader acknowledged the power of Israel’s God (2 Kgs 5:1-19).<\/p>\n<h4>Encounters with Royalty<\/h4>\n<p>When Syria attacked Israel, Elisha revealed the movements of the Syrians to the Israelite king. Syrians tried to capture the prophet at Dothan, but God blinded them and Elisha led them to the Israelite capital of Samaria. Their sight returned, and Elisha advised the Israelite king to spare the captives, feed them well, and send them home. Because their evil was rewarded with good, the Syrians did not attack Israel for a while (2 Kgs 6:8-23).<\/p>\n<p>When the Syrian king Ben-hadad besieged Samaria years later, famine conditions there became so severe that the king threatened to execute Elisha. In response, the prophet promised an abundance of food the following day. The Syrians fled from their camp for some unspecified reason, and the prophecy was fulfilled (2 Kgs 6:24–7:20). In an unusual encounter with the ailing king of Syria, Elisha was visited by Hazael, servant of Ben-hadad, who had been sent to ask about the prospects for his master’s improvement. Elisha sent back a reassuring reply, but at the same time said that Hazael would shortly succeed Ben-hadad (8:7-13). On another occasion Elisha sent a prophet to Ramoth-gilead to anoint Jehu, son of Jehoshaphat, as king of Israel to replace Joram, whom Jehu proceeded to kill in battle (9:1-28).<\/p>\n<p>Elisha’s final contact with Israelite rulers came at the time of his own death, when Joash the king visited him to lament the prophet’s illness. On that occasion, by the symbolic handling of arrows, the dying prophet promised Joash that he would defeat the Syrians in battle but would not exterminate them (2 Kgs 13:14-19).<\/p>\n<p>The prophet also intervened a second time on behalf of the Shunammite woman whose son he had healed, instructing her to move her household into Philistine territory during a seven-year famine in Israel. When she came back, her house and property had apparently been occupied by others, so she appealed to the king for help in recovering it. Elisha’s servant Gehazi told the ruler about her, and on interviewing her himself, the king ordered all her property to be returned (2 Kgs 8:1-6).<\/p>\n<h4>Continuing Influence<\/h4>\n<p>Elisha’s final miracle occurred after his death, when a corpse that was tossed hurriedly into the prophet’s tomb came abruptly to life (2 Kgs 13:21). Jesus mentioned Elisha once in connection with the healing of Naaman; Jesus declared that God’s mercy was not restricted to the Israelites (Lk 4:27).<\/p>\n<p><em>See also<\/em> Elijah; Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>ELISHA<\/h3>\n<p>Prophet in Israel during the ninth century <span>BC<\/span>.<\/p>\n<h4>Background and Call<\/h4>\n<p>Elisha is first mentioned in 1 Kings 19:16, where he is described as the son of Shaphat, who lived at Abel-meholah. That place has been tentatively identified with the modern Tel Abu Sifri, west of the river Jordan, though many scholars place it to the river’s east. The prophet Elijah had been ordered by God to anoint Elisha as his successor, but the narrative does not make it clear whether Elisha was already one of Elijah’s disciples. When the two met, Elisha was busy plowing a field, and he does not seem to have greeted Elijah with the respect that a disciple would normally show to his teacher.<\/p>\n<p>Elisha’s use of 12 yokes of oxen in his agricultural work has been taken as a sign that he was wealthy, for normally two yoked oxen would be handled by one person. When Elijah passed by and placed his cloak on Elisha’s shoulder, the latter man knew it was a sign that he should inherit the great prophet’s mission. The nation needed a prophet, for it was increasingly indulging in Canaanite idolatry with the encouragement of King Ahab and his Phoenician wife, Jezebel.<\/p>\n<p>After Elijah commissioned him symbolically and strode away, Elisha hurried after the prophet to request a brief interval of time to announce his new vocation to his parents before leaving home. The prophet’s reply, “Go back again; for what have I done to you?” (1 Kgs 19:20, <span>rsv<\/span>), helped Elisha to make up his mind immediately. Delay in implementing his vocation would almost certainly have been fatal for Elisha (cf. Mt 8:21-22; Lk 9:61-62).<\/p>\n<p>To mark the change in his way of life, Elisha made a great feast for his neighbors, roasting two oxen. This is another hint that he came from a wealthy family. From that time, he was no longer a farmer; by associating with Elijah, he began to prepare for his own ministry. There is no record of Elisha being anointed to the prophetic office, but the transfer of prophetic authority by means of the cloak would leave no doubt in anyone’s mind that Elisha was the next official prophet in Israel.<\/p>\n<h4>“Sons of the Prophets”<\/h4>\n<p>That there could have been some question of Elisha’s authority is implied by the existence of groups of people known as “sons of the prophets.” The phrase meant that those persons were heirs of the prophetic teachings and traditions, though apparently none of them was a major prophet. The prophet Amos even denied any connection with such groups, which seem to have died out in the eighth century <span>BC<\/span> (Am 7:14). In the time of Elisha, the “sons of the prophets” were located in Gilgal, Bethel, and Jericho, and seem to have exercised a primarily local ministry. They may have gone out under the instructions of Elijah and Elisha to teach people God’s law and to pronounce divine revelations, as in the days of Saul (cf. 1 Sm 10:5, 10).<\/p>\n<p>Just before Elijah was taken to heaven, he and Elisha visited such prophetic groups, and Elijah tried in vain to persuade Elisha to stay behind at Gilgal and at Bethel (2 Kgs 2:1-4). The prophetic group at Bethel may have been warned by God that Elijah would be taken from them, for they questioned Elisha about the matter and ascertained that he also was aware of the situation.<\/p>\n<h4>Successor to Elijah<\/h4>\n<p>After miraculously parting the waters of Jordan, Elijah asked his successor what he might do for him (2 Kgs 2:9). Elisha requested a “double share” of his spirit as they parted, the share of an inheritance normally given to a firstborn son (Dt 21:17). His request was granted when Elisha saw his master taken up to heaven in a fiery chariot, and it took immediate effect when Elisha parted the Jordan’s waters and crossed over (2 Kgs 2:14).<\/p>\n<p>His prophetic authority now recognized, Elisha began his ministry to Israel at approximately the end of King Ahab’s reign (c. 853 <span>BC<\/span>). His work lasted for half a century, and in contrast with the harried, austere, and sometimes dramatic ministry of Elijah, the activities of Elisha were mostly quieter and took place among the ordinary people of Israel. But he also addressed the royal court, though not in conflicts with Canaanite priests, such as Elijah had experienced.<\/p>\n<h4>Miracles<\/h4>\n<p>The miraculous element was prominent in Elisha’s ministry. When the people of Jericho reported that the local springwater was brackish, Elisha purified it (2 Kgs 2:19-22). To this day, it is the only significant freshwater spring in the area (Tell es-Sultan).<\/p>\n<p>As the prophet left for Bethel, he encountered a group of youths who mocked his baldness (2 Kgs 2:23-24). He cursed them in the name of the Lord, and two bears came from the woods and mauled the offenders. What at first sight seems to be an immoral act on God’s part was actually full of foreboding for the nation. The youths at Bethel were a generation of Israelites who had so absorbed the immoral, pagan culture of their city that they rejected both the person and the message of God’s prophets. They were not merely irreligious but also unbelievably discourteous, according to ancient Near Eastern standards, in ridiculing a bald man instead of respecting his seniority.<\/p>\n<p>The curses Elisha pronounced “in the name of the <span>Lord<\/span>” were not his own reactions to the treatment he had received, but instead were covenant curses (Dt 28:15-68) that would come upon all who rejected the Sinaitic laws and went back on their promises to God (see Ex 24:3-8). The two bears were also symbolic of Assyria and Babylonia, which would tear apart the nation at different times. One small incident was thus a somber forecast of what the future held for a wicked and disobedient people.<\/p>\n<p>In one of his contacts with royalty Elisha gave a message (although unwillingly) from God to King Jehoram of Israel (853–841 <span>BC<\/span>). The king had allied with King Jehoshaphat of Judah (872–848 <span>BC<\/span>) and the Edomite ruler against Mesha, king of Moab. The allied forces were deep in Edomite territory when they ran out of water, and in despair they turned to Elisha, the local prophet. He refused to say anything at first, but finally predicted ample supplies of water and victory for the coalition. Both occurred on the following day (2 Kgs 3:1-27).<\/p>\n<h4>Miracles of Charity<\/h4>\n<p>The kind of work for which Elisha was justly renowned was usually performed for people who could not help themselves. Such a person was a poor widow who had almost pledged her two children to a creditor. Her only asset was a jar of oil. Elisha instructed her to borrow empty jars from her neighbors and fill them with the oil from her own jar. In a miraculous manner every jar was filled. Elisha then told her to sell the oil, pay her debts, and use the balance of the money for living expenses (2 Kgs 4:1-7).<\/p>\n<p>A similar act of charity was performed for a Shunammite woman, who had persuaded her husband to provide a room where the prophet could stay when in the area. In return for her kindness Elisha predicted that the woman, previously childless, would have her own son. About a year later it happened (2 Kgs 4:8-17). The boy later contracted a severe ailment, perhaps meningitis, and died suddenly. His mother laid the body on Elisha’s bed while she hurried to Mt Carmel to seek the prophet. Elisha was apparently unaware of the situation until the distraught mother informed him of the boy’s death. As an emergency measure Elisha dispatched his servant Gehazi to put the prophet’s staff on the child’s face. That did not revive the child, but when Elisha arrived and lay down on the body, the boy was healed and returned to his parents (vv 18-37).<\/p>\n<p>Another beneficial incident was the correction of a potentially disastrous situation. When some poisonous gourds were accidentally cooked and served, Elisha rendered the mixture harmless by adding meal to the contents of the cooking pot (2 Kgs 4:38-41). A miracle similar to Christ’s multiplying of the bread loaves (see Mt 14:16-21; 15:32-38) occurred when someone brought the prophet several loaves of bread and fresh ears of corn. Elisha instructed his servant to set the food out for 100 people, and when that was done, the people ate and had food left (2 Kgs 4:42-44).<\/p>\n<p>The healing of Naaman, a Syrian commander, came through the influence of a Hebrew maid in the man’s household, who persuaded Naaman’s wife that Elisha could heal her husband. The Assyrian king sent his general to the Israelite ruler with instructions for Naaman to be healed. The afflicted man was sent to Elisha, who ordered him to wash in the Jordan River. Reluctant at first, Naaman finally obeyed and was cured of his affliction. In gratitude the Syrian leader acknowledged the power of Israel’s God (2 Kgs 5:1-19).<\/p>\n<h4>Encounters with Royalty<\/h4>\n<p>When Syria attacked Israel, Elisha revealed the movements of the Syrians to the Israelite king. Syrians tried to capture the prophet at Dothan, but God blinded them and Elisha led them to the Israelite capital of Samaria. Their sight returned, and Elisha advised the Israelite king to spare the captives, feed them well, and send them home. Because their evil was rewarded with good, the Syrians did not attack Israel for a while (2 Kgs 6:8-23).<\/p>\n<p>When the Syrian king Ben-hadad besieged Samaria years later, famine conditions there became so severe that the king threatened to execute Elisha. In response, the prophet promised an abundance of food the following day. The Syrians fled from their camp for some unspecified reason, and the prophecy was fulfilled (2 Kgs 6:24–7:20). In an unusual encounter with the ailing king of Syria, Elisha was visited by Hazael, servant of Ben-hadad, who had been sent to ask about the prospects for his master’s improvement. Elisha sent back a reassuring reply, but at the same time said that Hazael would shortly succeed Ben-hadad (8:7-13). On another occasion Elisha sent a prophet to Ramoth-gilead to anoint Jehu, son of Jehoshaphat, as king of Israel to replace Joram, whom Jehu proceeded to kill in battle (9:1-28).<\/p>\n<p>Elisha’s final contact with Israelite rulers came at the time of his own death, when Joash the king visited him to lament the prophet’s illness. On that occasion, by the symbolic handling of arrows, the dying prophet promised Joash that he would defeat the Syrians in battle but would not exterminate them (2 Kgs 13:14-19).<\/p>\n<p>The prophet also intervened a second time on behalf of the Shunammite woman whose son he had healed, instructing her to move her household into Philistine territory during a seven-year famine in Israel. When she came back, her house and property had apparently been occupied by others, so she appealed to the king for help in recovering it. Elisha’s servant Gehazi told the ruler about her, and on interviewing her himself, the king ordered all her property to be returned (2 Kgs 8:1-6).<\/p>\n<h4>Continuing Influence<\/h4>\n<p>Elisha’s final miracle occurred after his death, when a corpse that was tossed hurriedly into the prophet’s tomb came abruptly to life (2 Kgs 13:21). Jesus mentioned Elisha once in connection with the healing of Naaman; Jesus declared that God’s mercy was not restricted to the Israelites (Lk 4:27).<\/p>\n<p><em>See also<\/em> Elijah; Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"ELISHA Prophet in Israel during the ninth century BC. Background and Call Elisha is first mentioned in 1 Kings 19:16, where he is described as the son of Shaphat, who lived at Abel-meholah. That place has been tentatively identified with the modern Tel Abu Sifri, west of the river Jordan, though many scholars place it to the river’s east. The prophet Elijah had been ordered by God to anoint Elisha as his successor, but the narrative does not make it clear whether Elisha was already one of Eli...","summary_en":"ELISHA Prophet in Israel during the ninth century BC. Background and Call Elisha is first mentioned in 1 Kings 19:16, where he is described as the son of Shaphat, who lived at Abel-meholah. That place has been tentatively identified with the modern Tel Abu Sifri, west of the river Jordan, though many scholars place it to the river’s east. The prophet Elijah had been ordered by God to anoint Elisha as his successor, but the narrative does not make it clear whether Elisha was already one of Eli...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":47137,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:21","title_en":"Study Note: 1 Împărați 19:21","content_ro":"<p><strong>19:21<\/strong> Elisha burned his <em>plow<\/em> and <em>slaughtered<\/em> his <em>oxen<\/em> to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • <em>Elisha<\/em> would first serve as Elijah’s <em>assistant.<\/em> Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23; Deut 34:9) and assuming command of the forces of Israel (Josh 1:1-9). Later, Elisha had an assistant named Gehazi (2 Kgs 4:12).<\/p>","content_en":"<p><strong>19:21<\/strong> Elisha burned his <em>plow<\/em> and <em>slaughtered<\/em> his <em>oxen<\/em> to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • <em>Elisha<\/em> would first serve as Elijah’s <em>assistant.<\/em> Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23; Deut 34:9) and assuming command of the forces of Israel (Josh 1:1-9). Later, Elisha had an assistant named Gehazi (2 Kgs 4:12).<\/p>","summary_ro":"19:21 Elisha burned his plow and slaughtered his oxen to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • Elisha would first serve as Elijah’s assistant. Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23...","summary_en":"19:21 Elisha burned his plow and slaughtered his oxen to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • Elisha would first serve as Elijah’s assistant. Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74763,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:21","title_en":"Study Note: 1 Împărați 19:21","content_ro":"<p><strong>19:21<\/strong> Elisha burned his <em>plow<\/em> and <em>slaughtered<\/em> his <em>oxen<\/em> to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • <em>Elisha<\/em> would first serve as Elijah’s <em>assistant.<\/em> Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23; Deut 34:9) and assuming command of the forces of Israel (Josh 1:1-9). Later, Elisha had an assistant named Gehazi (2 Kgs 4:12).<\/p>","content_en":"<p><strong>19:21<\/strong> Elisha burned his <em>plow<\/em> and <em>slaughtered<\/em> his <em>oxen<\/em> to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • <em>Elisha<\/em> would first serve as Elijah’s <em>assistant.<\/em> Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23; Deut 34:9) and assuming command of the forces of Israel (Josh 1:1-9). Later, Elisha had an assistant named Gehazi (2 Kgs 4:12).<\/p>","summary_ro":"19:21 Elisha burned his plow and slaughtered his oxen to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • Elisha would first serve as Elijah’s assistant. Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23...","summary_en":"19:21 Elisha burned his plow and slaughtered his oxen to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • Elisha would first serve as Elijah’s assistant. Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102389,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:21","title_en":"Study Note: 1 Împărați 19:21","content_ro":"<p><strong>19:21<\/strong> Elisha burned his <em>plow<\/em> and <em>slaughtered<\/em> his <em>oxen<\/em> to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • <em>Elisha<\/em> would first serve as Elijah’s <em>assistant.<\/em> Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23; Deut 34:9) and assuming command of the forces of Israel (Josh 1:1-9). Later, Elisha had an assistant named Gehazi (2 Kgs 4:12).<\/p>","content_en":"<p><strong>19:21<\/strong> Elisha burned his <em>plow<\/em> and <em>slaughtered<\/em> his <em>oxen<\/em> to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • <em>Elisha<\/em> would first serve as Elijah’s <em>assistant.<\/em> Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23; Deut 34:9) and assuming command of the forces of Israel (Josh 1:1-9). Later, Elisha had an assistant named Gehazi (2 Kgs 4:12).<\/p>","summary_ro":"19:21 Elisha burned his plow and slaughtered his oxen to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • Elisha would first serve as Elijah’s assistant. Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23...","summary_en":"19:21 Elisha burned his plow and slaughtered his oxen to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • Elisha would first serve as Elijah’s assistant. Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130015,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 19:21","title_en":"Study Note: 1 Împărați 19:21","content_ro":"<p><strong>19:21<\/strong> Elisha burned his <em>plow<\/em> and <em>slaughtered<\/em> his <em>oxen<\/em> to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • <em>Elisha<\/em> would first serve as Elijah’s <em>assistant.<\/em> Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23; Deut 34:9) and assuming command of the forces of Israel (Josh 1:1-9). Later, Elisha had an assistant named Gehazi (2 Kgs 4:12).<\/p>","content_en":"<p><strong>19:21<\/strong> Elisha burned his <em>plow<\/em> and <em>slaughtered<\/em> his <em>oxen<\/em> to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • <em>Elisha<\/em> would first serve as Elijah’s <em>assistant.<\/em> Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23; Deut 34:9) and assuming command of the forces of Israel (Josh 1:1-9). Later, Elisha had an assistant named Gehazi (2 Kgs 4:12).<\/p>","summary_ro":"19:21 Elisha burned his plow and slaughtered his oxen to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • Elisha would first serve as Elijah’s assistant. Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23...","summary_en":"19:21 Elisha burned his plow and slaughtered his oxen to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life. • Elisha would first serve as Elijah’s assistant. Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13) before becoming his successor (Num 27:18-23...","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"}}
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