Exod 31
1 Domnul a vorbit lui Moise, şi a zis:
2 ,,Să ştii că am ales pe Beţaleel, fiul lui Uri, fiul lui Hur, din seminţia lui Iuda.
3 Lam umplut cu Duhul lui Dumnezeu, i-am dat un duh de înţelepciune, pricepere, şi ştiinţă pentru tot felul de lucrări,
4 i-am dat putere să născocească tot felul de lucrări meşteşugite, să lucreze în aur, în argint şi în aramă,
5 să sape în pietre şi să le lege, să lucreze în lemn, şi să facă tot felul de lucrări.
6 Şi iată că i-am dat ca ajutor pe Oholiab, fiul lui Ahisamac, din seminţia lui Dan. Am dat pricepere în mintea tuturor celor ce sânt iscusiţi, ca să facă tot ce ţi-am poruncit:
7 cortul întâlnirii, chivotul mărturiei, capacul ispăşirii care va fi deasupra lui, şi toate uneltele cortului;
8 masa cu uneltele ei, sfeşnicul de aur curat cu toate uneltele lui, altarul tămâierii;
9 altarul arderilor de tot cu toate uneltele lui, ligheanul cu piciorul lui;
10 veşmintele pentru slujbă, veşmintele sfinte ale preotului Aaron, veşmintele fiilor lui pentru slujbele preoţeşti;
11 untdelemnul pentru ungere, şi tămâia mirositoare pentru sfântul locaş. Le vor face după toate poruncile, pe cari ţi le-am dat.``
12 Domnul a vorbit lui Moise, şi a zis:
13 ,,Vorbeşte copiilor lui Israel, şi spune-le: ,Să nu care cumva să nu ţineţi sabatele Mele, căci acesta va fi între Mine şi voi, şi urmaşii voştri, un semn după care se va cunoaşte că Eu sânt Domnul, care vă sfinţesc.
14 Să ţineţi Sabatul, căci el va fi pentru voi ceva sfânt. Cine îl va călca, va fi pedepsit cu moartea; cine va face vreo lucrare în ziua aceasta, va fi nimicit din mijlocul poporului său.
15 Să lucrezi şase zile; dar a şaptea este Sabatul, ziua de odihnă, închinată Domnului. Cine va face vreo lucrare în ziua Sabatului, va fi pedepsit cu moartea.
16 Copiii lui Israel să păzească Sabatul, prăznuindu-l, ei şi urmaşii lor, ca un legământ necurmat.
17 Aceasta va fi între Mine şi copiii lui Israel un semn vecinic; căci în şase zile a făcut Domnul cerurile şi pământul, iar în ziua a şaptea S-a odihnit şi a răsuflat.``
18 Când a isprăvit Domnul de vorbit cu Moise pe muntele Sinai, i-a dat cele două table ale mărturiei, table de piatră, scrise cu degetul lui Dumnezeu.
{"verseMap":{"1":[{"id":2675,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ark of the Covenant","title_en":"Ark of the Covenant","content_ro":"<h3>ARK OF THE COVENANT<\/h3>\n<p>Most important piece of furniture in the wilderness tabernacle (tent-sanctuary) that God instructed Moses to build (Ex 25:10-22). The Hebrew word for ark can also mean “chest” (2 Kgs 12:9-10) or “coffin” (Gn 50:26), but it is not the same word used for Noah’s ark. The ark that Moses had Bezalel make was an oblong chest made of acacia wood (Ex 31:1-5; 37:1-9). The chest measured approximately 45 by 27 by 27 inches (114 by 69 by 69 centimeters), and was overlaid inside and out with gold. It was fitted with two pairs of rings through which poles were slid to make it portable. The ark would also serve as container for the two tablets of the covenant that would be given to Moses (Ex 25:16). Since the tablets were also called the “testimony,” the ark was sometimes called the “ark of the testimony.” Also in the ark were placed a pot of manna, the miraculous food provided by God (Ex 16:33), and Aaron’s rod that had budded (Nm 17:10; Heb 9:4).<\/p>\n<p>The lid of the ark was called the “mercy seat” or “place of mercy” (Ex 25:17). It was a slab of gold fitting over the top of the ark and having an importance of its own. Once a year the high priest was to make atonement for the people of Israel by sprinkling the mercy seat with the blood of bulls and goats (Lv 16:2-16). In fact, the English expression “mercy seat” is related to the Hebrew word for “atone.” The lid was called a “seat” because the Lord was considered as enthroned between two cherubim (winged creatures) positioned opposite each other (Ps 99:1). The Lord spoke to Moses from between the cherubim (Nm 7:89).<\/p>\n<p>The ark was sometimes referred to simply as the ark (Ex 37:1; Nm 3:31), at other times as the “ark of the covenant” (Nm 4:5; Jos 4:16). The Israelites were thus reminded that the ark’s holiness was not magical but derived from the holy law of God contained inside it. That name also confronted the Israelites with their need to follow the commands God had given in his “covenant.”<\/p>\n<p>Those commands were given by the God of the covenant (or promise) who had rescued Israel from slavery in Egypt and who had promised to be the ever-present God of his people (Ex 6:6-7). Hence the ark was most widely known as the “ark of the covenant.” Sometimes that name was expanded to “the Ark of the <span>Lord<\/span>’s covenant” (1 Chr 28:18, <span>nlt<\/span>).<\/p>\n<p>At times the ark was called “the Ark of God.” It was a visible sign that the invisible God was dwelling in Israel’s midst. It had a devastating and often deadly “holiness.” The people of Beth-shemesh were severely punished after they had treated the ark without proper reverence (1 Sm 6:19). A man named Uzzah was killed by the Lord when he touched it with his hand to keep it from tumbling to the ground from a cart (2 Sm 6:6-9). The ark was dangerous to touch because it was the very symbol of God’s presence. For this reason God commanded that the ark be placed in the Holy of Holies, separated from the rest of the tabernacle (and later the temple) by a heavy veil (Ex 26:31-33; Heb 9:3-5); no sinful man could look upon the glory of God above the ark and live (Lv 16:2).<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>When the Israelites journeyed from Mt Sinai to Canaan, the ark accompanied them in their trek through the desert. It was to be a constant reminder of the holy presence of their God. The ark was spoken of in the accounts of that journey almost as though it were endowed with personal features (Nm 10:33-36). Although the wrapping and carrying of the sacred objects were carefully detailed (Nm 4), God’s relationship with the ark was so close that the ark seemed to be “alive.”<\/p>\n<p>The ark clearly played a benevolent role during the desert journey. A group of Israelites rebelled and tried to invade Canaan on their own, although neither the ark nor Moses went with them (Nm 14:44). The result was defeat at the hands of their enemies (Nm 14:45). The ark played an important role in the crossing of the Jordan (Jos 3:13-17; 4:9-10), the conquest of Jericho (Jos 6:6-11), and the life of the Israelites in their new land (Jos 8:33; Jgs 20:27). There is no hint of superstitious or magical use of the ark; it was not a fetish, talisman, or charm. Yet it had solemn significance as the container of God’s “testimony” and as the pledge of his presence.<\/p>\n<p>A sharp contrast to the role of the ark in Joshua’s day is found in later times. In the days of Eli and his sons, that is, at the end of the period of the judges, religious life in Israel was at a low ebb. The ark was still venerated but looked upon as a fetish to ensure success or victory automatically. When losing a battle with the Philistines, the Israelites rushed the sacred chest to the battlefield, thereby hoping to gain a victory (1 Sm 4:1-10). But the Lord did not tolerate such flagrant misuse of the ark. He allowed it to be captured by the uncircumcised Philistines (1 Sm 4:11) and inflicted defeat on Israel and death on the house of the high priest Eli (1 Sm 4:13-22).<\/p>\n<p>At the same time, God vindicated the honor of the ark when it was offered to Dagon, the god of the Philistines. The account of the efforts of the pagan Philistines to get rid of the ark is humorous (1 Sm 5–6). The biblical writer dramatically illustrated that the holy ark could neither be treated superstitiously by God’s people nor mocked by his enemies.<\/p>\n<p>Samuel, a great reformer and prophet, made no attempt to restore the ark to a place of prominence after it was returned to Israel. He allowed it to remain in Kiriath-jearim (1 Sm 6:21; 7:2). Samuel first had to bring Israel back to obedience to God’s covenant before the ark of the covenant could be of any use. David, described as a king after God’s own heart and chosen to replace the disobedient Saul, exerted efforts to bring the ark back to a prominent place (2 Sm 6:1-17). It may have been to David’s political advantage to add prestige to his newly established capital, Jerusalem, formerly the Canaanite stronghold of Jebus. But Psalm 132 describes David’s concern for the honor of God and for the ark. In a moment of great religious joy and enthusiasm he addressed God directly: “Arise, O <span>Lord<\/span>, and go to thy resting place, thou and the ark of thy might” (v 8, <span>rsv<\/span>). To restless David, the ark had also been “restless” as long as Israel had not yet obtained its “rest,” that is, as long as Canaan had not been completely conquered. Some measure of peace had already come during Joshua’s time (Jos 21:43-45), but much remained to be done. By conquering Jebus, David virtually completed the conquest of the Promised Land. Finally the land had rest and the Lord could then “dwell” in his temple, the suitable resting place for the ark. Nevertheless, David’s desire to build a temple for the ark was not granted (2 Sm 7:1-17). He was told that his son Solomon would build a home for the ark and for the Lord. Solomon erected a magnificent temple with a place for the ark in the most holy part, behind the curtains (1 Kgs 8:1-11).<\/p>","content_en":"<h3>ARK OF THE COVENANT<\/h3>\n<p>Most important piece of furniture in the wilderness tabernacle (tent-sanctuary) that God instructed Moses to build (Ex 25:10-22). The Hebrew word for ark can also mean “chest” (2 Kgs 12:9-10) or “coffin” (Gn 50:26), but it is not the same word used for Noah’s ark. The ark that Moses had Bezalel make was an oblong chest made of acacia wood (Ex 31:1-5; 37:1-9). The chest measured approximately 45 by 27 by 27 inches (114 by 69 by 69 centimeters), and was overlaid inside and out with gold. It was fitted with two pairs of rings through which poles were slid to make it portable. The ark would also serve as container for the two tablets of the covenant that would be given to Moses (Ex 25:16). Since the tablets were also called the “testimony,” the ark was sometimes called the “ark of the testimony.” Also in the ark were placed a pot of manna, the miraculous food provided by God (Ex 16:33), and Aaron’s rod that had budded (Nm 17:10; Heb 9:4).<\/p>\n<p>The lid of the ark was called the “mercy seat” or “place of mercy” (Ex 25:17). It was a slab of gold fitting over the top of the ark and having an importance of its own. Once a year the high priest was to make atonement for the people of Israel by sprinkling the mercy seat with the blood of bulls and goats (Lv 16:2-16). In fact, the English expression “mercy seat” is related to the Hebrew word for “atone.” The lid was called a “seat” because the Lord was considered as enthroned between two cherubim (winged creatures) positioned opposite each other (Ps 99:1). The Lord spoke to Moses from between the cherubim (Nm 7:89).<\/p>\n<p>The ark was sometimes referred to simply as the ark (Ex 37:1; Nm 3:31), at other times as the “ark of the covenant” (Nm 4:5; Jos 4:16). The Israelites were thus reminded that the ark’s holiness was not magical but derived from the holy law of God contained inside it. That name also confronted the Israelites with their need to follow the commands God had given in his “covenant.”<\/p>\n<p>Those commands were given by the God of the covenant (or promise) who had rescued Israel from slavery in Egypt and who had promised to be the ever-present God of his people (Ex 6:6-7). Hence the ark was most widely known as the “ark of the covenant.” Sometimes that name was expanded to “the Ark of the <span>Lord<\/span>’s covenant” (1 Chr 28:18, <span>nlt<\/span>).<\/p>\n<p>At times the ark was called “the Ark of God.” It was a visible sign that the invisible God was dwelling in Israel’s midst. It had a devastating and often deadly “holiness.” The people of Beth-shemesh were severely punished after they had treated the ark without proper reverence (1 Sm 6:19). A man named Uzzah was killed by the Lord when he touched it with his hand to keep it from tumbling to the ground from a cart (2 Sm 6:6-9). The ark was dangerous to touch because it was the very symbol of God’s presence. For this reason God commanded that the ark be placed in the Holy of Holies, separated from the rest of the tabernacle (and later the temple) by a heavy veil (Ex 26:31-33; Heb 9:3-5); no sinful man could look upon the glory of God above the ark and live (Lv 16:2).<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>When the Israelites journeyed from Mt Sinai to Canaan, the ark accompanied them in their trek through the desert. It was to be a constant reminder of the holy presence of their God. The ark was spoken of in the accounts of that journey almost as though it were endowed with personal features (Nm 10:33-36). Although the wrapping and carrying of the sacred objects were carefully detailed (Nm 4), God’s relationship with the ark was so close that the ark seemed to be “alive.”<\/p>\n<p>The ark clearly played a benevolent role during the desert journey. A group of Israelites rebelled and tried to invade Canaan on their own, although neither the ark nor Moses went with them (Nm 14:44). The result was defeat at the hands of their enemies (Nm 14:45). The ark played an important role in the crossing of the Jordan (Jos 3:13-17; 4:9-10), the conquest of Jericho (Jos 6:6-11), and the life of the Israelites in their new land (Jos 8:33; Jgs 20:27). There is no hint of superstitious or magical use of the ark; it was not a fetish, talisman, or charm. Yet it had solemn significance as the container of God’s “testimony” and as the pledge of his presence.<\/p>\n<p>A sharp contrast to the role of the ark in Joshua’s day is found in later times. In the days of Eli and his sons, that is, at the end of the period of the judges, religious life in Israel was at a low ebb. The ark was still venerated but looked upon as a fetish to ensure success or victory automatically. When losing a battle with the Philistines, the Israelites rushed the sacred chest to the battlefield, thereby hoping to gain a victory (1 Sm 4:1-10). But the Lord did not tolerate such flagrant misuse of the ark. He allowed it to be captured by the uncircumcised Philistines (1 Sm 4:11) and inflicted defeat on Israel and death on the house of the high priest Eli (1 Sm 4:13-22).<\/p>\n<p>At the same time, God vindicated the honor of the ark when it was offered to Dagon, the god of the Philistines. The account of the efforts of the pagan Philistines to get rid of the ark is humorous (1 Sm 5–6). The biblical writer dramatically illustrated that the holy ark could neither be treated superstitiously by God’s people nor mocked by his enemies.<\/p>\n<p>Samuel, a great reformer and prophet, made no attempt to restore the ark to a place of prominence after it was returned to Israel. He allowed it to remain in Kiriath-jearim (1 Sm 6:21; 7:2). Samuel first had to bring Israel back to obedience to God’s covenant before the ark of the covenant could be of any use. David, described as a king after God’s own heart and chosen to replace the disobedient Saul, exerted efforts to bring the ark back to a prominent place (2 Sm 6:1-17). It may have been to David’s political advantage to add prestige to his newly established capital, Jerusalem, formerly the Canaanite stronghold of Jebus. But Psalm 132 describes David’s concern for the honor of God and for the ark. In a moment of great religious joy and enthusiasm he addressed God directly: “Arise, O <span>Lord<\/span>, and go to thy resting place, thou and the ark of thy might” (v 8, <span>rsv<\/span>). To restless David, the ark had also been “restless” as long as Israel had not yet obtained its “rest,” that is, as long as Canaan had not been completely conquered. Some measure of peace had already come during Joshua’s time (Jos 21:43-45), but much remained to be done. By conquering Jebus, David virtually completed the conquest of the Promised Land. Finally the land had rest and the Lord could then “dwell” in his temple, the suitable resting place for the ark. Nevertheless, David’s desire to build a temple for the ark was not granted (2 Sm 7:1-17). He was told that his son Solomon would build a home for the ark and for the Lord. Solomon erected a magnificent temple with a place for the ark in the most holy part, behind the curtains (1 Kgs 8:1-11).<\/p>","summary_ro":"ARK OF THE COVENANT Most important piece of furniture in the wilderness tabernacle (tent-sanctuary) that God instructed Moses to build (Ex 25:10-22). The Hebrew word for ark can also mean “chest” (2 Kgs 12:9-10) or “coffin” (Gn 50:26), but it is not the same word used for Noah’s ark. The ark that Moses had Bezalel make was an oblong chest made of acacia wood (Ex 31:1-5; 37:1-9). The chest measured approximately 45 by 27 by 27 inches (114 by 69 by 69 centimeters), and was overlaid inside and o...","summary_en":"ARK OF THE COVENANT Most important piece of furniture in the wilderness tabernacle (tent-sanctuary) that God instructed Moses to build (Ex 25:10-22). The Hebrew word for ark can also mean “chest” (2 Kgs 12:9-10) or “coffin” (Gn 50:26), but it is not the same word used for Noah’s ark. The ark that Moses had Bezalel make was an oblong chest made of acacia wood (Ex 31:1-5; 37:1-9). The chest measured approximately 45 by 27 by 27 inches (114 by 69 by 69 centimeters), and was overlaid inside and o...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25092,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Menorah*","title_en":"Menorah*","content_ro":"<h3>MENORAH*<\/h3>\n<p>Lamp or lampstand in the tabernacle. It refers to the seven-branched lamp (candelabrum) that was to lighten the tabernacle: these seven lamps gave light in front of the lampstand (Nm 8:2). In Solomon’s temple there were ten such lampstands, five on each side before the inner sanctuary (1 Kgs 7:49). The design of the original lamp was conceived by Bezalel, the son of Uri and the grandson of Hur, of the tribe of Judah, a man filled with the Spirit of God who was an excellent craftsmen (Ex 31:1-4). Bezalel was also responsible for designing the other utensils for the tabernacle.<\/p>\n<p>Exodus 25:31-40 and 37:17-24 provide us with details regarding the lamp and its decorations. Made of a single piece of pure gold and ornamented with almond flowers and knobs in the shape of apples, it consisted of a central shaft branching out into three arms on either side. Each branch was surmounted with a cup narrowed into a lip to hold the wick and the special olive oil.<\/p>\n\n<p>Archaeologists have dug up clay bowls with seven spouts, which date back to the middle Bronze Period. According to Josephus, the central shaft was fixed to a base, and from it extended slender branches placed like prongs of a trident—with the end of each one forged into a lamp. Josephus’s account of the temple lamp tallies well with that of Zechariah in his vision of the restored temple after the exile (Zec 4:2-3). Several facsimiles have come down to us from archaeological finds, as well as the famous sculpture of the menorah with some of the other temple vessels on the Arch of Titus in Rome. The menorah on the panel in Rome differs from Josephus’s description, being a massive object with thick arms carried by five men on either side.<\/p>\n<p>According to Exodus 37:24, the weight of the menorah was one <span class=\"hebrew\" lang=\"he\">kikar<\/span> in pure gold. This equals a Babylonian talent, which is computed to weigh 34 kilograms (or 75 pounds). But from Exodus 25:39 it would appear that this weight included accessories, such as snuffers, trays, etc. (cf. 2 Chr 4:22). There is also another discrepancy regarding the base of the lamp. On the panel of Titus’s Arch the pedestal consists of two tiers and is rectangular, whereas archaeologists have uncovered ancient designs of the lamp that end in a tripod. Scholars are undecided which is the more original, and there are several theories to explain the difference. In Jewish mystical lore the menorah symbolizes the tree of life, the seven planets, and the seven days of creation.<\/p>\n<p>In the NT the lampstand in the book of Revelation is a carryover of the temple tradition, with special reference to Zechariah 4:2, 11. By an association of ideas it refers to the witness of the seven churches, to Christ who is the Light of the World, and to God, who is the source of all light (Rv 1:12-13, 20; 2:1; 11:4).<\/p>","content_en":"<h3>MENORAH*<\/h3>\n<p>Lamp or lampstand in the tabernacle. It refers to the seven-branched lamp (candelabrum) that was to lighten the tabernacle: these seven lamps gave light in front of the lampstand (Nm 8:2). In Solomon’s temple there were ten such lampstands, five on each side before the inner sanctuary (1 Kgs 7:49). The design of the original lamp was conceived by Bezalel, the son of Uri and the grandson of Hur, of the tribe of Judah, a man filled with the Spirit of God who was an excellent craftsmen (Ex 31:1-4). Bezalel was also responsible for designing the other utensils for the tabernacle.<\/p>\n<p>Exodus 25:31-40 and 37:17-24 provide us with details regarding the lamp and its decorations. Made of a single piece of pure gold and ornamented with almond flowers and knobs in the shape of apples, it consisted of a central shaft branching out into three arms on either side. Each branch was surmounted with a cup narrowed into a lip to hold the wick and the special olive oil.<\/p>\n\n<p>Archaeologists have dug up clay bowls with seven spouts, which date back to the middle Bronze Period. According to Josephus, the central shaft was fixed to a base, and from it extended slender branches placed like prongs of a trident—with the end of each one forged into a lamp. Josephus’s account of the temple lamp tallies well with that of Zechariah in his vision of the restored temple after the exile (Zec 4:2-3). Several facsimiles have come down to us from archaeological finds, as well as the famous sculpture of the menorah with some of the other temple vessels on the Arch of Titus in Rome. The menorah on the panel in Rome differs from Josephus’s description, being a massive object with thick arms carried by five men on either side.<\/p>\n<p>According to Exodus 37:24, the weight of the menorah was one <span class=\"hebrew\" lang=\"he\">kikar<\/span> in pure gold. This equals a Babylonian talent, which is computed to weigh 34 kilograms (or 75 pounds). But from Exodus 25:39 it would appear that this weight included accessories, such as snuffers, trays, etc. (cf. 2 Chr 4:22). There is also another discrepancy regarding the base of the lamp. On the panel of Titus’s Arch the pedestal consists of two tiers and is rectangular, whereas archaeologists have uncovered ancient designs of the lamp that end in a tripod. Scholars are undecided which is the more original, and there are several theories to explain the difference. In Jewish mystical lore the menorah symbolizes the tree of life, the seven planets, and the seven days of creation.<\/p>\n<p>In the NT the lampstand in the book of Revelation is a carryover of the temple tradition, with special reference to Zechariah 4:2, 11. By an association of ideas it refers to the witness of the seven churches, to Christ who is the Light of the World, and to God, who is the source of all light (Rv 1:12-13, 20; 2:1; 11:4).<\/p>","summary_ro":"MENORAH* Lamp or lampstand in the tabernacle. It refers to the seven-branched lamp (candelabrum) that was to lighten the tabernacle: these seven lamps gave light in front of the lampstand (Nm 8:2). In Solomon’s temple there were ten such lampstands, five on each side before the inner sanctuary (1 Kgs 7:49). The design of the original lamp was conceived by Bezalel, the son of Uri and the grandson of Hur, of the tribe of Judah, a man filled with the Spirit of God who was an excellent craftsmen ...","summary_en":"MENORAH* Lamp or lampstand in the tabernacle. It refers to the seven-branched lamp (candelabrum) that was to lighten the tabernacle: these seven lamps gave light in front of the lampstand (Nm 8:2). In Solomon’s temple there were ten such lampstands, five on each side before the inner sanctuary (1 Kgs 7:49). The design of the original lamp was conceived by Bezalel, the son of Uri and the grandson of Hur, of the tribe of Judah, a man filled with the Spirit of God who was an excellent craftsmen ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26366,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Moses","title_en":"Moses","content_ro":"<h3>MOSES<\/h3>\n<p>Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation.<\/p>\n<p>The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:17; Ps 18:16). If, however, it is an Egyptian name given him by the daughter of Pharaoh who found him, it is more likely from an Egyptian word for “son” (also found as part of many well-known Egyptian names such as Ahmose, Thutmose, and Ramses). No one else in the OT bears this name.<\/p>\n<p>Without question, the greatest figure in the OT (mentioned by name 767 times), his influence also extends to the pages of the NT (where he is mentioned 79 times). The first 40 years of his life were spent in the household of Pharaoh (Acts 7:23), where he was instructed in all the wisdom of the Egyptians. The next 40 years he spent in Midian as a fugitive from the wrath of Pharaoh, after killing an Egyptian who was mistreating a Hebrew. His last 40 years were devoted to leading the Israelites out of bondage in Egypt to the land God had promised to Abraham and his descendants (Gn 12:1-3). He died at the age of 120 after leading the Israelites successfully through 40 years of wandering in the wilderness to the very edge of the Promised Land on the east side of the Jordan River (Dt 34:7). He is one of the great figures in all of history, a man who took a group of slaves and, under inconceivably difficult circumstances, molded them into a nation that has influenced and altered the entire course of history.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• The First 40 Years—In Egypt<\/p>\n<p>• The Second 40 Years—In Midian<\/p>\n<p>• The Third 40 Years—From Egypt to Canaan<\/p>\n<p>• Moses in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The only source of information for the life of Moses is the Bible. Archaeology confirms the credibility of the events associated with Moses, but it has never provided any specific confirmation of his existence or work. His story begins with the arrival in Egypt of Jacob, his sons, and their families during a time of famine in Canaan. Invited by Joseph and welcomed by Pharaoh, the family settled down in northeast Egypt in an area known as Goshen, where they remained for 430 years (Ex 12:40). With the passing of time, their numbers grew rapidly, so that the land was filled with them (1:7). A new king arose over Egypt who did not know Joseph. The biblical account does not give the name of this pharaoh, and there has never been agreement as to his identity. He has most frequently been identified as Thutmose III (1504–1451 <span>BC<\/span>), Seti I (1304–1290 <span>BC<\/span>), or Ramses II (1290–1224 <span>BC<\/span>). Out of fear that their growing numbers might become a threat to the security of his nation, Pharaoh determined to take measures to reduce their number. He put them to work building the store cities of Pithom and Rameses, but the severity of the work did not diminish them. He next tried to enlist the cooperation of the midwives to destroy the male babies, but they would not carry out his orders. He then ordered his own people to drown the male infants in the Nile River. Against the background of this first-known Jewish persecution, the baby Moses was born.<\/p>\n<p class=\"h2\" id=\"TheFirst40YearsInEgypt\">The First 40 Years—In Egypt<\/p>\n<h5>Birth and Early Life<\/h5>\n<p>A man of the family of Levi named Amram married his father’s sister Jochebed (Ex 6:20; cf. 2:1). Their first son, Aaron, three years older than Moses, was born before the command to drown the Hebrew babies was given, as there is no indication that his life was in danger. However, the cruel order was in force when Moses was born, and after three months, when his mother could no longer hide him, she took a basket made of bulrushes and daubed it with bitumen and pitch. She put the baby into the basket and placed it among the reeds along the banks of the river. An older sister, Miriam, stayed near the river to see what would happen. Soon the daughter of Pharaoh (identified by Josephus as Thermuthis and by others as Hatshepsut, but whose actual identity cannot be determined) came to the river to bathe, as was her custom. She discovered the baby, recognized it as one of the Hebrew children, and determined that she would raise the child as her own. Miriam emerged from her hiding place and offered to secure a Hebrew woman to nurse the child, an arrangement that was agreeable to the princess. Miriam took the baby to his own mother, who kept him for perhaps two or three years (cf. 1 Sm 1:19-24). Nothing is recorded of those formative years. Whether his mother continued seeing him during his later childhood and young manhood or revealed his true identity to him or taught him the Hebrew faith are matters of speculation. Moses was instructed in all the wisdom of the Egyptians, as would befit a member of the royal household, and he became mighty in his words and deeds (Acts 7:22).<\/p>\n<h5>Identification with His Own People<\/h5>\n<p>Just when Moses became aware that he was a Hebrew rather than Egyptian cannot be known, but it is clear that he knew it by the time he was 40 years old. One day he went out to visit his people and to observe their treatment, for the cruel measures taken against them by Pharaoh at the time of Moses’ birth had not been lifted. Seeing an Egyptian beating a Hebrew, Moses in great anger killed the Egyptian and buried him. He thought the deed had gone unnoticed until the next day when he encountered two Hebrews fighting with each other. When he tried to act as peacemaker, they both turned on him and accused him of murder: “Who made you a prince and a judge over us? Do you mean to kill me, as you killed the Egyptian?” (Ex 2:14, <span>rsv<\/span>). Acts 7:25 adds: “He supposed that his brethren understood that God was giving them deliverance by his hand” (<span>rsv<\/span>). Aware that being a member of Pharaoh’s household would not exempt him from punishment now that the deed was known, Moses fled for his life to the land of Midian.<\/p>\n<p class=\"h2\" id=\"TheSecond40YearsInMidian\">The Second 40 Years—In Midian<\/p>\n<h5>Marriage into the Family of Jethro<\/h5>\n<p>Soon after arriving in Midian, Moses sat down by a well, where he observed the seven daughters of the priest of Midian who had come to the well to draw water for their father’s flock. Shepherds came and drove them away, but Moses intervened and helped them water their animals. When Jethro (Ex 3:1; also called Reuel, 2:18; Hobab, Nm 10:29) learned what had happened, he invited Moses to stay with his family and gave him Zipporah as his wife. (There is some disagreement among scholars regarding the identity of Hobab in Numbers 10:29; some think he was Moses’ father-in-law, while others maintain that Hobab was Moses’ brother-in-law. <em>See also<\/em> Hobab). Two children, Gershom (Ex 2:22) and Eliezer (18:4), were born to Moses and Zipporah during the years in Midian. Forty years passed, and Moses’ thoughts about his former life in Egypt must have faded into the past. He could not have foreseen that God would soon thrust him back into the midst of the court in Egypt, where he would confront the son of the now-dead pharaoh with the demand to release the Hebrew people from the bondage they had endured for so many years. God had not forgotten his people and was now ready to deliver them.<\/p>\n<h5>Encounter with God at the Burning Bush<\/h5>\n<p>One day, while Moses was taking care of the flocks of his father-in-law, he led them to Mt Horeb (known also as Sinai), where God appeared to him in a flame of fire out of the midst of a bush that burned but was not consumed. Moses approached to observe the strange sight more closely and heard God speak to him out of the bush, “Moses, Moses!” Moses replied, “Here am I.” Before he could come any nearer to the bush, God said, “Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground” (Ex 3:4-5, <span>rsv<\/span>). He further identified himself as the God of Abraham, Isaac, and Jacob. He assured Moses that he was aware of the cruel afflictions of his people and had heard their cries. Then he told of his plan to send Moses to Egypt to deliver his people from their bondage.<\/p>\n<p>Faced with a challenge that seemed beyond his capabilities, the aged Moses began making excuses for not accepting the task. God assured Moses that he would be with him (Ex 3:11-12). To his excuse that he would not be able to give an answer if the people asked him the name of the God he represented, God revealed his name in the cryptic statement, “ ‘<span>I Am the One Who Always Is<\/span>’ . . . Just tell them, ‘I <span>Am<\/span> has sent me to you’ ” (vv 13-14, <span>nlt<\/span>). Many interpretations have been proposed for the name. Whatever else it means, it undoubtedly suggests the self-existence and all-sufficiency of God. Moses then argued that the people would not believe him when he told them that God had sent him to deliver them from Egypt. In response God gave him three signs: When he cast his shepherd’s rod to the ground, it became a serpent. When he put his hand to his bosom, it became leprous. He was also told that when he would pour water from the Nile on the ground, it would become blood (Ex 4:1-9). Even armed with these powerful evidences of the presence of God with him, Moses raised still another objection, “O Lord, I’m just not a good speaker. I never have been, and I’m not now, even after you have spoken to me. I’m clumsy with words” (v 10, <span>nlt<\/span>). God told him that he would teach him what to say, but despite such assurance, Moses asked God to send someone else. In anger mingled with compassion, God made Moses’ brother, Aaron, the spokesman, but said his instructions would still be given directly to Moses.<\/p>\n<h5>Return to Egypt<\/h5>\n<p>Moses took his wife and sons and set out for Egypt, telling his father-in-law only that he wanted to go back to Egypt to visit his kinsmen there (Ex 4:18). The biblical account says he put his wife and sons on the same donkey to journey back to Egypt (v 20). The fact that all three rode the same animal indicates that both children were quite young and had not been born in the early years of Moses’ marriage. At a lodging place along the way a strange thing happened. The Lord met him and sought to kill him (v 24), apparently because Moses had failed to circumcise the baby before leaving Midian. When Zipporah realized that Moses’ life was in danger, she performed the rite herself and said to her husband, “What a blood-smeared bridegroom you are to me!” (v 25, <span>nlt<\/span>). Whatever else may have been involved in this unusual encounter with God, it was a solemn reminder that the one who was to be the leader of the covenant people must not himself neglect any part of the covenant (Gn 17:10-14).<\/p>\n<p>God told Aaron (who was still in Egypt) to go to the mountain where Moses had encountered God at the burning bush and meet his brother there. Moses told Aaron everything that had happened, and together they went to Egypt, gathered the elders together, and informed them of these matters. When Moses and Aaron performed the signs in the presence of the people, they believed these leaders had been sent by God to deliver them from their affliction (Ex 4:30-31).<\/p>\n<p class=\"h2\" id=\"TheThird40YearsFromEgypttoCanaan\">The Third 40 Years—From Egypt to Canaan<\/p>\n<h5>The Encounter with Pharaoh<\/h5>\n<p>Soon after his return to Egypt, Moses, accompanied by Aaron, went to Pharaoh and repeated the demands of the Lord, “Let my people go, for they must go out into the wilderness to hold a religious festival in my honor” (Ex 5:1, <span>nlt<\/span>). Pharaoh rejected the demand with the observation that he had never heard of this God of Moses. When one realizes that Egyptian kings considered themselves to be gods, the affront to Pharaoh becomes even more acute. Not only did he reject Moses’ demands, but he intensified the burdens of the Hebrews. Their work had up until then required them to make brick using straw provided for them, but now Pharaoh said they would have to gather their own straw and still produce the same number of bricks. The Hebrews turned in anguish and anger to Moses and blamed him for making them offensive in the sight of Pharaoh. Even Moses could not understand the turn of events and complained bitterly to God. God reassured Moses that he would deliver the Hebrews from their bondage, and moreover, he would bring them into the land he had promised Abraham, Isaac, and Jacob. He then instructed Moses to return to Pharaoh and repeat the demand to release the Hebrews upon threat of severe reprisal if the demand were ignored.<\/p>\n<p>Ushered again into Pharaoh’s presence, Moses repeated his request for release of the Israelites. He attempted to impress Pharaoh by turning his rod into a serpent, but the Egyptian wise men, through their secret arts, were able to duplicate the miracle, so Pharaoh’s heart remained hardened and he would not listen to Moses. In rapid succession Moses brought nine plagues upon the land of Egypt to show the omnipotence of God to force the compliance of Pharaoh. These included a plague in which the water of the Nile turned to blood, a plague of frogs, one of gnats, then of flies, a plague on the livestock, boils on the people, plagues of hail, locusts, and complete darkness. During the plagues of the frogs, flies, hail, locusts, and darkness, Pharaoh was distraught and would temporarily relent and agree to Moses’ demands, but as soon as the plague was lifted, his heart hardened and he would retract his promise. The outcome of the first nine plagues was terrible devastation of the land of Egypt, but the Israelites were not released. There was yet one more plague in store, the most terrible of all.<\/p>\n<h5>The First Passover<\/h5>\n<p>God told Moses that there remained one more plague in store for the Egyptians: “All the firstborn sons will die in every family in Egypt, from the oldest son of Pharaoh, who sits on the throne, to the oldest son of his lowliest slave. Even the firstborn of the animals will die” (Ex 11:5, <span>nlt<\/span>). Furthermore, he assured Moses that the plague would not touch a single household of the Hebrews, “Then you will know that the <span>Lord<\/span> makes a distinction between the Egyptians and the Israelites” (v 7, <span>nlt<\/span>).<\/p>\n<p>God instructed the people through Moses and Aaron to make their preparations for leaving the land in haste. They were to go to the Egyptians and ask them for their jewels of silver and gold (Ex 11:2-3), a request to which the Egyptians agreed, perhaps out of fear of the Hebrews and in the belief that the gifts would bring about an end of the terrors that had struck the land. The Hebrews were also instructed to prepare a lamb for each family—small families could share—for the last meal to be eaten in the land of Egypt (a rite that became the pattern for the Jewish observance of the Passover for many centuries). Blood of the lamb was to be put on the doorposts and lintels of the houses in which the Passover meal was being eaten that night. The Hebrews were promised that wherever the blood was on the door, no harm would come to that household. They were also instructed to prepare unleavened bread. At midnight the death angel of the Lord killed all the firstborn in the land of Egypt, from the firstborn of Pharaoh himself to the lowest captive in a dungeon; not a single house of the Egyptians escaped tragedy. When Pharaoh saw what had happened, he ordered Moses and the people to leave the land at once (12:31-32). The biblical record says that about 600,000 Hebrew men left Egypt. Together with women and children, the total would have been in excess of 2 million people.<\/p>\n<h5>The Exodus from Egypt<\/h5>\n<p>The exodus is the central event of the OT and marks the birth of Israel as a nation. The Jewish people still look back to that event as the great redemptive act of God in history on behalf of his people, much as Christians look upon the cross as the great redemptive act of their faith.<\/p>\n\n<p>The exact route taken by the Hebrews out of Egypt cannot be determined today, though many possibilities have been proposed. They did not take the shortest, most direct route to Canaan (which would have been about a 10 days’ journey along the Mediterranean coastline), but set out in the direction of Mt Sinai, where Moses had earlier met God at the burning bush. As a sign that Moses had been sent to deliver the people, God told Moses he would bring them to that same spot, where they would worship God (Ex 3:12). The Hebrews did not forget the request of Joseph to carry his bones with them when they returned to their own land (Gn 50:25; Ex 13:19).<\/p>\n<p>As the people journeyed, they were preceded by a pillar of cloud during the day and a pillar of fire at night. The cloud represented the presence of God with his people and guided them along the route they should travel.<\/p>\n<p>Back in Egypt, Pharaoh was having second thoughts about letting the Hebrews leave the land and decided to pursue them with his army and bring them back. When the Hebrews saw the approaching cloud of dust and realized that the Egyptian army was pursuing them, they were terrified. The sea lay ahead of them and the Egyptians were behind; there seemed to be no way of escape. The people turned on Moses, blaming him for bringing them out of Egypt. God again assured them that they did not need to be afraid or do anything to defend themselves. He promised to fight the battle for them and give them victory (Ex 14:14).<\/p>\n<p>The Lord parted the water of the Sea of Reeds (traditionally but erroneously referred to as the Red Sea) by a strong east wind and allowed the Israelites to pass through the sea on dry ground to the other side. The Egyptians rushed after the Israelites, following them into the dry bed of the sea. But before they reached the other side, the waters rushed back together, destroying the Egyptian army in the midst of the sea and leaving the Israelites safe on the other side. The people celebrated their great deliverance in song (Ex 15) and then continued their journey. The narrative that follows describes the struggle of the Israelites to survive in the desert—problems of food and water, internal dissension, murmurings against Moses, and battles with enemies. Through all their experiences, Moses towers as the unifying force and great spiritual leader.<\/p>\n<p>In spite of having seen God’s great act of deliverance so recently, the faith of the Israelites was not strong. Three days later they came to a place where the water was not fit to drink, and they began complaining against Moses. The Lord showed Moses how to purify the water, and the people’s needs were satisfied (Ex 15:22-25). When they reached the wilderness of Sin, they complained again, this time because of lack of food. God met their need by supplying manna, a breadlike substance that would serve as their food until they came to Canaan (16:1-21). Later, camped at Rephidim, the people complained again, this time for lack of water. Once again God met their needs by supplying water from the rock at Horeb (17:1-7). The Amalekites attacked them while they were still camped at Rephidim, but God gave a great victory to the Israelites (vv 8-13).<\/p>\n<p>Moses and the people reached Sinai and camped there. Jethro came to visit, bringing Moses’ wife and sons. Zipporah had apparently decided to return with her children to stay with her father rather than to go on to Egypt with Moses. It was a joyful reunion, and Jethro made a burnt offering and sacrifices to God (an act that has evoked the suggestion that Jethro was a true worshiper of God, though nothing is known of his links to the Hebrew faith). When Jethro observed Moses trying to settle all the disputes and problems of the Hebrews unaided, he proposed that Moses delegate responsibility for some of the lesser matters to able men chosen from among the people. Moses accepted the suggestion, and shortly afterward Jethro returned to his own land. He did not remain at Sinai to participate in the ratification of the covenant (Ex 18:13-27).<\/p>\n<h5>Giving of the Law at Sinai<\/h5>\n<p>God had kept his promises to Moses. He had delivered the Hebrews from their Egyptian bondage and brought them to the very place where he had commissioned Moses to be their leader. He was now ready to enter into a covenant relationship with Israel. Amid a spectacular and terrifying scene of lightning, thunder, thick clouds, fire, smoke, and earthquake, God descended to the top of Sinai and called Moses to come up the mountain, where he remained 40 days to receive the law that would become the basis of the covenant.<\/p>\n<p>At Sinai, God was revealed as the God who demands exclusive allegiance in all areas of life and, at the same time, as the God who desires personal fellowship with his people.<\/p>\n<h5>Apostasy of the People<\/h5>\n<p>While Moses tarried on Mt Sinai, the people below became impatient and skeptical about his return, so they went to Aaron and asked him to make idols for them to worship. They contributed the gold earrings they were wearing. “Then Aaron took the gold, melted it down, and molded and tooled it into the shape of a calf. The people exclaimed, ‘O Israel, these are the gods who brought you out of Egypt!’ ” (Ex 32:4, <span>nlt<\/span>). The next day they joined in the worship of the idol with sacrifices and revelry. God told Moses what was taking place below and angrily declared that he was going to destroy the people but would make a great nation of Moses and his descendants. Moses immediately interceded on behalf of the people, and God’s wrath abated. Moses descended the mountain, carrying the two tablets of stone on which the law had been written, but when he entered the camp and saw what was taking place, he could not restrain his anger. He threw the stone tablets to the ground, ground the golden calf to powder, mixed it with water, and forced the people to drink it. He turned angrily to Aaron and demanded an explanation for the great sin that had been committed. Aaron lamely tried to shift the blame by minimizing his own role: “I threw them [the gold] into the fire—and out came this calf!” (v 24, <span>nlt<\/span>). Moses called for volunteers to carry out God’s judgment on the people for the great sin they had committed. Men of the tribe of Levi responded and executed about 3,000 men. Later they were commended and rewarded (Dt 33:9-10). Moses again interceded for the people, requesting that he be destroyed with the rest if God could not forgive them. God relented and promised Moses that the angel of the Lord would go with them still (Ex 32:34).<\/p>\n<p>Then Moses made a special request that he might be allowed to see the glory of the Lord. God instructed Moses to hew out two more tablets of stone like the ones he had destroyed and to return to the top of the mountain the next day. There the Lord passed before him and proclaimed his name: “I am the <span>Lord<\/span>, I am the <span>Lord<\/span>, the merciful and gracious God. I am slow to anger and rich in unfailing love and faithfulness” (Ex 34:6, <span>nlt<\/span>). Moses remained on the mountain another 40 days, where he received renewed warnings against idolatry and further instructions from the Lord, together with another copy of the Ten Commandments on tablets of stone. When Moses came down from the mountain, he was not aware that the skin of his face shone as a result of talking with God. At first the people were afraid to come near him, but he called them together and repeated all the Lord had said to him on the mountain. Afterward, he covered his face with a veil, which he removed only when he went into the presence of the Lord. Paul said the purpose of the veil was to prevent the people from seeing the heavenly light gradually fade from Moses’ face (2 Cor 3:13).<\/p>\n<h5>The Tabernacle and Establishment of the Priesthood<\/h5>\n<p>When Moses went up to the mountain the first time to receive the law from God, he was instructed to collect materials to be used in the construction of the tabernacle or tent. Gold, silver, bronze, blue and purple and scarlet yarn, fine twined linen, goats’ hair, tanned rams’ skins, goatskins, and acacia wood would be needed, along with oil for the lamps, spices for the anointing oil and for the fragrant incense, onyx stones, and stones for setting (Ex 25:3-7). The pattern for construction was also given to him, together with the ritual to be used for the consecration of the priests. A man named Bezalel was put in charge of the construction of the tabernacle, assisted by Oholiab (31:1-6). The tabernacle was portable like a tent so that it could be taken down and moved from place to place as the Hebrews continued their journey toward Canaan.<\/p>\n<p>In addition to giving Moses directions for the tabernacle, God also instructed him concerning the sacrifices that were to be brought: the burnt offering, grain offering, peace offering, sin offering, and guilt offering (Lv 1–7). The solemn ceremony for ordaining Aaron and his sons as priests and for inaugurating the worship practices were to be performed by Moses (chs 8–9).<\/p>\n<p>Sometime after this solemn inauguration of the religious ritual actually took place, Nadab and Abihu, two of Aaron’s four sons, offered unauthorized fire before the Lord. A fire came out from the Lord and destroyed them. Moses forbade Aaron and his sons Eleazar and Ithamar to express grief because of the sinfulness of the act (Lv 10:1-7). The nature of their sin is difficult to determine, but it surely involved a violation of God’s holiness. Therefore, it is appropriate that a large part of the remainder of the book of Leviticus gives regulations that stress the holy living that God expected from his people.<\/p>\n<h5>From Sinai to Kadesh<\/h5>\n<p>A year had elapsed from the time the Israelites left Egypt until the census was taken (Nm 9:1). God reminded the people that it was time to observe the Passover, which they did, and a month later they set out from Sinai and came to the wilderness of Paran. Along the way they complained about the unvarying diet of manna and they longed for the fish, cucumbers, melons, leeks, onions, and garlic they had eaten in Egypt (11:4-6). In anger God sent quail in abundance, but even while the people were devouring the meat, God sent a great plague that killed many Israelites. The complaining attitude of the people was shared even by Miriam and Aaron. They began to speak against the Cushite woman Moses had married (12:1-2). It is not certain whether the Cushite was an Ethiopian or whether this was another way of referring to Zipporah. If Moses did marry a second time, no mention is made of it elsewhere in the OT. Moses made no reply to the accusations of his brother and sister. It was not necessary, for God intervened in defense of his servant. He smote Miriam with leprosy for her part in speaking against Moses, and when Aaron saw what had happened to Miriam, he acknowledged that they both had sinned. Miriam’s leprosy was removed in response to Moses’ fervent intercession.<\/p>\n\n<p>While the people were encamped at Kadesh (also called Kadesh-barnea—Nm 32:8) in the wilderness of Paran, Moses sent 12 men into Canaan, one from each tribe, to spy out the land in preparation for the Israelite entry. After 40 days the spies returned and, though they acknowledged that the land was fertile and inviting, 10 of them were afraid of the Canaanite inhabitants and advised against going into the land. Only Joshua and Caleb were willing to go ahead and occupy the territory. The entire congregation joined the protest against going in and determined to choose a new leader and return to Egypt rather than risk death by the sword in Canaan. They threatened to stone Moses and Aaron. At that moment God intervened and would have destroyed all the people on the spot except for the intervention of Moses (13:1–14:19). He declared that, if God did not bring the people into Canaan, the nations round about would conclude that the God of the Israelites was unable to bring them into the land. Once again God acquiesced to Moses’ request to pardon the people but said that none of them 20 years and older who had complained against him would be allowed to enter the land. All the people would wander in the wilderness for 40 years until that generation died, and then their children would be allowed to enter Canaan (14:29-33). When they heard the Lord’s sentence upon them, the people quickly decided to lift the sentence of judgment by entering the land at once, but God was not with them, and they suffered a disastrous defeat at the hands of the Amalekites and Canaanites.<\/p>\n<h5>Forty Years in the Wilderness<\/h5>\n<p>Very little is known about events during the 40 years of wilderness wanderings. In spite of the judgment that had already come upon them, the people did not seem to change their ways. A man named Korah led another rebellion against the authority of Moses and Aaron. God would not listen to the pleas of Moses and Aaron on behalf of these dissidents (Nm 16:22-24), but told the congregation to separate itself from the tents of Korah and his conspirators. While the people watched, the ground split open and swallowed up the rebellious factions together with their households and all their possessions. Though the rest of the Israelites witnessed the fate of the rebels, it did not deter them from again turning on Moses and Aaron. At this, God told Moses to remove himself from the murmuring congregation in order that he could take vengeance. Though Moses offered atonement for the people’s sins, 14,700 died by plague before the punishment was ended. To demonstrate further to the people that Moses was his chosen leader, the Lord instructed Moses to take rods, one for each tribe, and to deposit them in the tent of meeting. God would cause the rod of the man chosen by him to sprout, and so silence the murmurings of the people. The rod belonging to Aaron sprouted and budded and bloomed, but the people only complained more.<\/p>\n<p>As the people neared the end of their years of wilderness wanderings, Miriam died in Kadesh and was buried there (Nm 20:1). Soon after, the people began to complain once more for lack of water. God instructed Moses to speak to a rock that would bring forth water to satisfy the needs of the people. Instead of speaking to the rock, Moses struck it twice with his rod. The water came forth, but God rebuked Moses and Aaron: “Because you did not trust me enough to demonstrate my holiness to the people of Israel, you will not lead them into the land I am giving them!” (v 12, <span>nlt<\/span>). The nature of the sin is not clear, but Moses and Aaron were apparently taking to themselves honor that belonged to God alone. Because of the sin, they were denied the privilege of leading the Israelites into the Promised Land. The punishment may seem too severe for the sin, but it shows that the privileged role of leadership given to Moses and Aaron carried with it an unusual measure of responsibility.<\/p>\n<p>The people then journeyed from Kadesh to Mt Hor on the border of the land of Edom, where Aaron died. Moses took his priestly garments from him and gave them to Eleazar, his son, thereby transferring the priestly office (Nm 20:28).<\/p>\n<p>As the people came closer to their destination, resistance on the part of the native population increased. There was a skirmish with the king of Arad and his forces at Hormah, resulting in a victory for Israel (Nm 21:1-3). As they journeyed around Edom, some of the Israelites began speaking against God and Moses because there was no food or water and they were tired of eating manna. This time the Lord sent poisonous snakes among the people, and many of them died of the venomous bites. Those who had not yet been bitten came to Moses, acknowledged their sin, and asked that the serpents be removed from their midst. God instructed Moses to make a serpent of bronze and set it on a pole. If a person bitten by a serpent looked up at the bronze serpent, he or she would live.<\/p>\n<p>As the Israelites approached the territory of Sihon, king of the Amorites, they sent messengers asking permission to pass peaceably through his land. Instead of granting the request, Sihon gathered his army together and fought against Israel. He was killed in the battle, and his land and cities were taken and occupied by the Hebrews (Nm 21:21-25).<\/p>\n<h5>Arrival at the Jordan River<\/h5>\n<p>After their victory over Sihon, the Israelites set out again and encamped in the plains of Moab on the east side of the Jordan River facing Jericho, in full view of the Promised Land. The Moabites were terrified by the presence of these people because they had heard what happened to the Amorites. Their king, Balak, hired a magician named Balaam to curse the Israelites. Three times Balaam attempted to curse them, but each time God turned his words into a blessing (Nm 22–24). Though unable to curse the Israelites, Balaam was responsible for an even greater calamity. He advised the Moabites to entice the Israelites to sacrifice to their gods and bow down to them (Nm 25:1-3; 31:16; 2 Pt 2:15; Rv 2:14). While the people were worshiping the Moabite deity, Baal of Peor, God’s anger was kindled against them, and he sent a plague that killed 24,000 of them (Nm 25:9). It was Israel’s first encounter with the seductive allurement of licentious idolatry and an ominous foreview of what would happen after they settled down in Canaan. Their continued attraction to idolatry would be their final undoing.<\/p>\n<p>After the plague, God instructed Moses and Eleazar to take another census of the people like the one almost 40 years earlier. A whole generation of Israelites had died in the wilderness, but they had been replaced by an almost equal number, so that now there were 601,730 men 20 years and older who were able to go to war (Nm 26:51). Not a man remained of those who had been counted in the first census, except Caleb and Joshua.<\/p>\n<p>The Lord instructed Moses to lay hands on Joshua and commission him as the new leader in the sight of Eleazar the priest and all the congregation (Nm 27:12-23). In addition, the Lord gave Moses instructions concerning feasts and offerings and vows (chs 28–30). God ordered Moses, as his last act as leader, to avenge the Israelites on the Midianites. In that battle the armies of Israel gained a great victory over the Midianites, killing their kings, their men, and also Balaam.<\/p>\n<p>The Lord gave instructions to Moses concerning the boundaries that would mark the Promised Land and named the men who would divide the land among the tribes (Nm 34). He also ordered that 48 cities be given to the Levites, the priestly tribe, as their portion. Six of these were designated as cities of refuge where murderers could flee so that they would not be killed by those seeking vengeance without having an opportunity to stand before the congregation for judgment (ch 35).<\/p>\n<h5>Moses’ Death<\/h5>\n<p>The book of Deuteronomy has often been called Moses’ valedictory speech to the people, for in it Moses is not merely the chief speaker but the only speaker. With the congregation of his people gathered before him, he rehearsed all that God had done for them since leaving Sinai, and he reminded them of their failure to enter the Promised Land 38 years earlier (Dt 2:14). He recalled his plea that God would let him cross the Jordan and see the land that was to be the home of the people, but God responded that Moses would only be allowed to view the land from the top of Pisgah. Moses then exhorted the people to obey the statutes and ordinances that had been given to them in order to experience God’s blessings in the land.<\/p>\n\n<p>As the day of Moses’ death approached, the Lord ordered Moses and Joshua to present themselves at the tent of meeting in order for Joshua to be commissioned as the new leader (Dt 31:14-23). Before his death, Moses pronounced a blessing upon all the Israelites (ch 33). Having completed these tasks, Moses went up from the plains of Moab to Mt Nebo, and to the top of Pisgah. From there God showed him the land promised long ago to Abraham, Isaac, and Jacob—the land that was soon to be the home of the wandering Israelite tribes. Again God told him that he would not be allowed to cross over the Jordan. Moses died there and God buried him somewhere in the valley in the land of Moab opposite Beth-peor (34:6). Moses was 120 years old when he died, and the Israelites mourned his death for 30 days. The finest tribute to Moses is found in the closing words of the book of Deuteronomy, “There has never been another prophet like Moses, whom the <span>Lord<\/span> knew face to face” (v 10).<\/p>\n<p class=\"h2\" id=\"MosesintheNewTestament\">Moses in the New Testament<\/p>\n<p>All Jews and Christians in apostolic times considered Moses the author of the Pentateuch. Such expressions as “the law of Moses” (Lk 2:22), “Moses commanded” (Mt 19:7), “Moses said” (Mk 7:10) “and Moses wrote” (12:19) shows that his name was synonymous with the OT books attributed to him. He is mentioned in the NT more than any other OT figure, a total of 79 times. His role as lawgiver is emphasized more than any other aspect of his life (Mt 8:4; Mk 7:10; Jn 1:17; Acts 15:1). He appears at the transfiguration of Jesus as the representative of OT law, along with Elijah as the representative of OT prophets (Mt 17:1-3).<\/p>\n<p>Moses’ role as prophet is also mentioned in the NT. As a prophet, he spoke of the coming Messiah and his sufferings (Lk 24:25-27; Acts 3:22). The NT also draws from the life and experiences of Moses to show patterns of life under the new covenant. The nativity story of Jesus parallels the Mosaic story of the infant deliverer being rescued from the evil designs of an earthly despot (Mt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount parallels the giving of the law at Sinai (Mt 5–7) and presents Jesus as the authoritative interpreter of the will of God. Contrast between the old law and the new relationship with God is especially marked in the book of Galatians. The comparison of Moses with Christ is an important emphasis of the book of Hebrews (Heb 3:5-6; 9:11-22). John contrasted the law that was given through Moses with the grace and truth that came through Jesus Christ (Jn 1:17). He also contrasted the manna in the wilderness to Jesus as “the bread of life” (6:30-35).<\/p>\n<p>Other references to Moses or to events associated with him include his birth (Acts 7:20; Heb 11:23), the burning bush (Lk 20:37), the magicians of Egypt (2 Tm 3:8), the Passover (Heb 11:28), the exodus (3:16), crossing of the sea (1 Cor 10:2), the covenant sacrifice at Sinai (Mt 26:28), the manna (1 Cor 10:3), the glory on Moses’ face (2 Cor 3:7-18), water from the rock (1 Cor 10:4), the bronze serpent (Jn 3:14), and the song of Moses (Rv 15:3).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Exodus, The; Israel, History of; Plagues upon Egypt; Priests and Levites; Tabernacle; Temple; Commandments, The Ten; Wilderness Wanderings.<\/p>","content_en":"<h3>MOSES<\/h3>\n<p>Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation.<\/p>\n<p>The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:17; Ps 18:16). If, however, it is an Egyptian name given him by the daughter of Pharaoh who found him, it is more likely from an Egyptian word for “son” (also found as part of many well-known Egyptian names such as Ahmose, Thutmose, and Ramses). No one else in the OT bears this name.<\/p>\n<p>Without question, the greatest figure in the OT (mentioned by name 767 times), his influence also extends to the pages of the NT (where he is mentioned 79 times). The first 40 years of his life were spent in the household of Pharaoh (Acts 7:23), where he was instructed in all the wisdom of the Egyptians. The next 40 years he spent in Midian as a fugitive from the wrath of Pharaoh, after killing an Egyptian who was mistreating a Hebrew. His last 40 years were devoted to leading the Israelites out of bondage in Egypt to the land God had promised to Abraham and his descendants (Gn 12:1-3). He died at the age of 120 after leading the Israelites successfully through 40 years of wandering in the wilderness to the very edge of the Promised Land on the east side of the Jordan River (Dt 34:7). He is one of the great figures in all of history, a man who took a group of slaves and, under inconceivably difficult circumstances, molded them into a nation that has influenced and altered the entire course of history.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• The First 40 Years—In Egypt<\/p>\n<p>• The Second 40 Years—In Midian<\/p>\n<p>• The Third 40 Years—From Egypt to Canaan<\/p>\n<p>• Moses in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The only source of information for the life of Moses is the Bible. Archaeology confirms the credibility of the events associated with Moses, but it has never provided any specific confirmation of his existence or work. His story begins with the arrival in Egypt of Jacob, his sons, and their families during a time of famine in Canaan. Invited by Joseph and welcomed by Pharaoh, the family settled down in northeast Egypt in an area known as Goshen, where they remained for 430 years (Ex 12:40). With the passing of time, their numbers grew rapidly, so that the land was filled with them (1:7). A new king arose over Egypt who did not know Joseph. The biblical account does not give the name of this pharaoh, and there has never been agreement as to his identity. He has most frequently been identified as Thutmose III (1504–1451 <span>BC<\/span>), Seti I (1304–1290 <span>BC<\/span>), or Ramses II (1290–1224 <span>BC<\/span>). Out of fear that their growing numbers might become a threat to the security of his nation, Pharaoh determined to take measures to reduce their number. He put them to work building the store cities of Pithom and Rameses, but the severity of the work did not diminish them. He next tried to enlist the cooperation of the midwives to destroy the male babies, but they would not carry out his orders. He then ordered his own people to drown the male infants in the Nile River. Against the background of this first-known Jewish persecution, the baby Moses was born.<\/p>\n<p class=\"h2\" id=\"TheFirst40YearsInEgypt\">The First 40 Years—In Egypt<\/p>\n<h5>Birth and Early Life<\/h5>\n<p>A man of the family of Levi named Amram married his father’s sister Jochebed (Ex 6:20; cf. 2:1). Their first son, Aaron, three years older than Moses, was born before the command to drown the Hebrew babies was given, as there is no indication that his life was in danger. However, the cruel order was in force when Moses was born, and after three months, when his mother could no longer hide him, she took a basket made of bulrushes and daubed it with bitumen and pitch. She put the baby into the basket and placed it among the reeds along the banks of the river. An older sister, Miriam, stayed near the river to see what would happen. Soon the daughter of Pharaoh (identified by Josephus as Thermuthis and by others as Hatshepsut, but whose actual identity cannot be determined) came to the river to bathe, as was her custom. She discovered the baby, recognized it as one of the Hebrew children, and determined that she would raise the child as her own. Miriam emerged from her hiding place and offered to secure a Hebrew woman to nurse the child, an arrangement that was agreeable to the princess. Miriam took the baby to his own mother, who kept him for perhaps two or three years (cf. 1 Sm 1:19-24). Nothing is recorded of those formative years. Whether his mother continued seeing him during his later childhood and young manhood or revealed his true identity to him or taught him the Hebrew faith are matters of speculation. Moses was instructed in all the wisdom of the Egyptians, as would befit a member of the royal household, and he became mighty in his words and deeds (Acts 7:22).<\/p>\n<h5>Identification with His Own People<\/h5>\n<p>Just when Moses became aware that he was a Hebrew rather than Egyptian cannot be known, but it is clear that he knew it by the time he was 40 years old. One day he went out to visit his people and to observe their treatment, for the cruel measures taken against them by Pharaoh at the time of Moses’ birth had not been lifted. Seeing an Egyptian beating a Hebrew, Moses in great anger killed the Egyptian and buried him. He thought the deed had gone unnoticed until the next day when he encountered two Hebrews fighting with each other. When he tried to act as peacemaker, they both turned on him and accused him of murder: “Who made you a prince and a judge over us? Do you mean to kill me, as you killed the Egyptian?” (Ex 2:14, <span>rsv<\/span>). Acts 7:25 adds: “He supposed that his brethren understood that God was giving them deliverance by his hand” (<span>rsv<\/span>). Aware that being a member of Pharaoh’s household would not exempt him from punishment now that the deed was known, Moses fled for his life to the land of Midian.<\/p>\n<p class=\"h2\" id=\"TheSecond40YearsInMidian\">The Second 40 Years—In Midian<\/p>\n<h5>Marriage into the Family of Jethro<\/h5>\n<p>Soon after arriving in Midian, Moses sat down by a well, where he observed the seven daughters of the priest of Midian who had come to the well to draw water for their father’s flock. Shepherds came and drove them away, but Moses intervened and helped them water their animals. When Jethro (Ex 3:1; also called Reuel, 2:18; Hobab, Nm 10:29) learned what had happened, he invited Moses to stay with his family and gave him Zipporah as his wife. (There is some disagreement among scholars regarding the identity of Hobab in Numbers 10:29; some think he was Moses’ father-in-law, while others maintain that Hobab was Moses’ brother-in-law. <em>See also<\/em> Hobab). Two children, Gershom (Ex 2:22) and Eliezer (18:4), were born to Moses and Zipporah during the years in Midian. Forty years passed, and Moses’ thoughts about his former life in Egypt must have faded into the past. He could not have foreseen that God would soon thrust him back into the midst of the court in Egypt, where he would confront the son of the now-dead pharaoh with the demand to release the Hebrew people from the bondage they had endured for so many years. God had not forgotten his people and was now ready to deliver them.<\/p>\n<h5>Encounter with God at the Burning Bush<\/h5>\n<p>One day, while Moses was taking care of the flocks of his father-in-law, he led them to Mt Horeb (known also as Sinai), where God appeared to him in a flame of fire out of the midst of a bush that burned but was not consumed. Moses approached to observe the strange sight more closely and heard God speak to him out of the bush, “Moses, Moses!” Moses replied, “Here am I.” Before he could come any nearer to the bush, God said, “Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground” (Ex 3:4-5, <span>rsv<\/span>). He further identified himself as the God of Abraham, Isaac, and Jacob. He assured Moses that he was aware of the cruel afflictions of his people and had heard their cries. Then he told of his plan to send Moses to Egypt to deliver his people from their bondage.<\/p>\n<p>Faced with a challenge that seemed beyond his capabilities, the aged Moses began making excuses for not accepting the task. God assured Moses that he would be with him (Ex 3:11-12). To his excuse that he would not be able to give an answer if the people asked him the name of the God he represented, God revealed his name in the cryptic statement, “ ‘<span>I Am the One Who Always Is<\/span>’ . . . Just tell them, ‘I <span>Am<\/span> has sent me to you’ ” (vv 13-14, <span>nlt<\/span>). Many interpretations have been proposed for the name. Whatever else it means, it undoubtedly suggests the self-existence and all-sufficiency of God. Moses then argued that the people would not believe him when he told them that God had sent him to deliver them from Egypt. In response God gave him three signs: When he cast his shepherd’s rod to the ground, it became a serpent. When he put his hand to his bosom, it became leprous. He was also told that when he would pour water from the Nile on the ground, it would become blood (Ex 4:1-9). Even armed with these powerful evidences of the presence of God with him, Moses raised still another objection, “O Lord, I’m just not a good speaker. I never have been, and I’m not now, even after you have spoken to me. I’m clumsy with words” (v 10, <span>nlt<\/span>). God told him that he would teach him what to say, but despite such assurance, Moses asked God to send someone else. In anger mingled with compassion, God made Moses’ brother, Aaron, the spokesman, but said his instructions would still be given directly to Moses.<\/p>\n<h5>Return to Egypt<\/h5>\n<p>Moses took his wife and sons and set out for Egypt, telling his father-in-law only that he wanted to go back to Egypt to visit his kinsmen there (Ex 4:18). The biblical account says he put his wife and sons on the same donkey to journey back to Egypt (v 20). The fact that all three rode the same animal indicates that both children were quite young and had not been born in the early years of Moses’ marriage. At a lodging place along the way a strange thing happened. The Lord met him and sought to kill him (v 24), apparently because Moses had failed to circumcise the baby before leaving Midian. When Zipporah realized that Moses’ life was in danger, she performed the rite herself and said to her husband, “What a blood-smeared bridegroom you are to me!” (v 25, <span>nlt<\/span>). Whatever else may have been involved in this unusual encounter with God, it was a solemn reminder that the one who was to be the leader of the covenant people must not himself neglect any part of the covenant (Gn 17:10-14).<\/p>\n<p>God told Aaron (who was still in Egypt) to go to the mountain where Moses had encountered God at the burning bush and meet his brother there. Moses told Aaron everything that had happened, and together they went to Egypt, gathered the elders together, and informed them of these matters. When Moses and Aaron performed the signs in the presence of the people, they believed these leaders had been sent by God to deliver them from their affliction (Ex 4:30-31).<\/p>\n<p class=\"h2\" id=\"TheThird40YearsFromEgypttoCanaan\">The Third 40 Years—From Egypt to Canaan<\/p>\n<h5>The Encounter with Pharaoh<\/h5>\n<p>Soon after his return to Egypt, Moses, accompanied by Aaron, went to Pharaoh and repeated the demands of the Lord, “Let my people go, for they must go out into the wilderness to hold a religious festival in my honor” (Ex 5:1, <span>nlt<\/span>). Pharaoh rejected the demand with the observation that he had never heard of this God of Moses. When one realizes that Egyptian kings considered themselves to be gods, the affront to Pharaoh becomes even more acute. Not only did he reject Moses’ demands, but he intensified the burdens of the Hebrews. Their work had up until then required them to make brick using straw provided for them, but now Pharaoh said they would have to gather their own straw and still produce the same number of bricks. The Hebrews turned in anguish and anger to Moses and blamed him for making them offensive in the sight of Pharaoh. Even Moses could not understand the turn of events and complained bitterly to God. God reassured Moses that he would deliver the Hebrews from their bondage, and moreover, he would bring them into the land he had promised Abraham, Isaac, and Jacob. He then instructed Moses to return to Pharaoh and repeat the demand to release the Hebrews upon threat of severe reprisal if the demand were ignored.<\/p>\n<p>Ushered again into Pharaoh’s presence, Moses repeated his request for release of the Israelites. He attempted to impress Pharaoh by turning his rod into a serpent, but the Egyptian wise men, through their secret arts, were able to duplicate the miracle, so Pharaoh’s heart remained hardened and he would not listen to Moses. In rapid succession Moses brought nine plagues upon the land of Egypt to show the omnipotence of God to force the compliance of Pharaoh. These included a plague in which the water of the Nile turned to blood, a plague of frogs, one of gnats, then of flies, a plague on the livestock, boils on the people, plagues of hail, locusts, and complete darkness. During the plagues of the frogs, flies, hail, locusts, and darkness, Pharaoh was distraught and would temporarily relent and agree to Moses’ demands, but as soon as the plague was lifted, his heart hardened and he would retract his promise. The outcome of the first nine plagues was terrible devastation of the land of Egypt, but the Israelites were not released. There was yet one more plague in store, the most terrible of all.<\/p>\n<h5>The First Passover<\/h5>\n<p>God told Moses that there remained one more plague in store for the Egyptians: “All the firstborn sons will die in every family in Egypt, from the oldest son of Pharaoh, who sits on the throne, to the oldest son of his lowliest slave. Even the firstborn of the animals will die” (Ex 11:5, <span>nlt<\/span>). Furthermore, he assured Moses that the plague would not touch a single household of the Hebrews, “Then you will know that the <span>Lord<\/span> makes a distinction between the Egyptians and the Israelites” (v 7, <span>nlt<\/span>).<\/p>\n<p>God instructed the people through Moses and Aaron to make their preparations for leaving the land in haste. They were to go to the Egyptians and ask them for their jewels of silver and gold (Ex 11:2-3), a request to which the Egyptians agreed, perhaps out of fear of the Hebrews and in the belief that the gifts would bring about an end of the terrors that had struck the land. The Hebrews were also instructed to prepare a lamb for each family—small families could share—for the last meal to be eaten in the land of Egypt (a rite that became the pattern for the Jewish observance of the Passover for many centuries). Blood of the lamb was to be put on the doorposts and lintels of the houses in which the Passover meal was being eaten that night. The Hebrews were promised that wherever the blood was on the door, no harm would come to that household. They were also instructed to prepare unleavened bread. At midnight the death angel of the Lord killed all the firstborn in the land of Egypt, from the firstborn of Pharaoh himself to the lowest captive in a dungeon; not a single house of the Egyptians escaped tragedy. When Pharaoh saw what had happened, he ordered Moses and the people to leave the land at once (12:31-32). The biblical record says that about 600,000 Hebrew men left Egypt. Together with women and children, the total would have been in excess of 2 million people.<\/p>\n<h5>The Exodus from Egypt<\/h5>\n<p>The exodus is the central event of the OT and marks the birth of Israel as a nation. The Jewish people still look back to that event as the great redemptive act of God in history on behalf of his people, much as Christians look upon the cross as the great redemptive act of their faith.<\/p>\n\n<p>The exact route taken by the Hebrews out of Egypt cannot be determined today, though many possibilities have been proposed. They did not take the shortest, most direct route to Canaan (which would have been about a 10 days’ journey along the Mediterranean coastline), but set out in the direction of Mt Sinai, where Moses had earlier met God at the burning bush. As a sign that Moses had been sent to deliver the people, God told Moses he would bring them to that same spot, where they would worship God (Ex 3:12). The Hebrews did not forget the request of Joseph to carry his bones with them when they returned to their own land (Gn 50:25; Ex 13:19).<\/p>\n<p>As the people journeyed, they were preceded by a pillar of cloud during the day and a pillar of fire at night. The cloud represented the presence of God with his people and guided them along the route they should travel.<\/p>\n<p>Back in Egypt, Pharaoh was having second thoughts about letting the Hebrews leave the land and decided to pursue them with his army and bring them back. When the Hebrews saw the approaching cloud of dust and realized that the Egyptian army was pursuing them, they were terrified. The sea lay ahead of them and the Egyptians were behind; there seemed to be no way of escape. The people turned on Moses, blaming him for bringing them out of Egypt. God again assured them that they did not need to be afraid or do anything to defend themselves. He promised to fight the battle for them and give them victory (Ex 14:14).<\/p>\n<p>The Lord parted the water of the Sea of Reeds (traditionally but erroneously referred to as the Red Sea) by a strong east wind and allowed the Israelites to pass through the sea on dry ground to the other side. The Egyptians rushed after the Israelites, following them into the dry bed of the sea. But before they reached the other side, the waters rushed back together, destroying the Egyptian army in the midst of the sea and leaving the Israelites safe on the other side. The people celebrated their great deliverance in song (Ex 15) and then continued their journey. The narrative that follows describes the struggle of the Israelites to survive in the desert—problems of food and water, internal dissension, murmurings against Moses, and battles with enemies. Through all their experiences, Moses towers as the unifying force and great spiritual leader.<\/p>\n<p>In spite of having seen God’s great act of deliverance so recently, the faith of the Israelites was not strong. Three days later they came to a place where the water was not fit to drink, and they began complaining against Moses. The Lord showed Moses how to purify the water, and the people’s needs were satisfied (Ex 15:22-25). When they reached the wilderness of Sin, they complained again, this time because of lack of food. God met their need by supplying manna, a breadlike substance that would serve as their food until they came to Canaan (16:1-21). Later, camped at Rephidim, the people complained again, this time for lack of water. Once again God met their needs by supplying water from the rock at Horeb (17:1-7). The Amalekites attacked them while they were still camped at Rephidim, but God gave a great victory to the Israelites (vv 8-13).<\/p>\n<p>Moses and the people reached Sinai and camped there. Jethro came to visit, bringing Moses’ wife and sons. Zipporah had apparently decided to return with her children to stay with her father rather than to go on to Egypt with Moses. It was a joyful reunion, and Jethro made a burnt offering and sacrifices to God (an act that has evoked the suggestion that Jethro was a true worshiper of God, though nothing is known of his links to the Hebrew faith). When Jethro observed Moses trying to settle all the disputes and problems of the Hebrews unaided, he proposed that Moses delegate responsibility for some of the lesser matters to able men chosen from among the people. Moses accepted the suggestion, and shortly afterward Jethro returned to his own land. He did not remain at Sinai to participate in the ratification of the covenant (Ex 18:13-27).<\/p>\n<h5>Giving of the Law at Sinai<\/h5>\n<p>God had kept his promises to Moses. He had delivered the Hebrews from their Egyptian bondage and brought them to the very place where he had commissioned Moses to be their leader. He was now ready to enter into a covenant relationship with Israel. Amid a spectacular and terrifying scene of lightning, thunder, thick clouds, fire, smoke, and earthquake, God descended to the top of Sinai and called Moses to come up the mountain, where he remained 40 days to receive the law that would become the basis of the covenant.<\/p>\n<p>At Sinai, God was revealed as the God who demands exclusive allegiance in all areas of life and, at the same time, as the God who desires personal fellowship with his people.<\/p>\n<h5>Apostasy of the People<\/h5>\n<p>While Moses tarried on Mt Sinai, the people below became impatient and skeptical about his return, so they went to Aaron and asked him to make idols for them to worship. They contributed the gold earrings they were wearing. “Then Aaron took the gold, melted it down, and molded and tooled it into the shape of a calf. The people exclaimed, ‘O Israel, these are the gods who brought you out of Egypt!’ ” (Ex 32:4, <span>nlt<\/span>). The next day they joined in the worship of the idol with sacrifices and revelry. God told Moses what was taking place below and angrily declared that he was going to destroy the people but would make a great nation of Moses and his descendants. Moses immediately interceded on behalf of the people, and God’s wrath abated. Moses descended the mountain, carrying the two tablets of stone on which the law had been written, but when he entered the camp and saw what was taking place, he could not restrain his anger. He threw the stone tablets to the ground, ground the golden calf to powder, mixed it with water, and forced the people to drink it. He turned angrily to Aaron and demanded an explanation for the great sin that had been committed. Aaron lamely tried to shift the blame by minimizing his own role: “I threw them [the gold] into the fire—and out came this calf!” (v 24, <span>nlt<\/span>). Moses called for volunteers to carry out God’s judgment on the people for the great sin they had committed. Men of the tribe of Levi responded and executed about 3,000 men. Later they were commended and rewarded (Dt 33:9-10). Moses again interceded for the people, requesting that he be destroyed with the rest if God could not forgive them. God relented and promised Moses that the angel of the Lord would go with them still (Ex 32:34).<\/p>\n<p>Then Moses made a special request that he might be allowed to see the glory of the Lord. God instructed Moses to hew out two more tablets of stone like the ones he had destroyed and to return to the top of the mountain the next day. There the Lord passed before him and proclaimed his name: “I am the <span>Lord<\/span>, I am the <span>Lord<\/span>, the merciful and gracious God. I am slow to anger and rich in unfailing love and faithfulness” (Ex 34:6, <span>nlt<\/span>). Moses remained on the mountain another 40 days, where he received renewed warnings against idolatry and further instructions from the Lord, together with another copy of the Ten Commandments on tablets of stone. When Moses came down from the mountain, he was not aware that the skin of his face shone as a result of talking with God. At first the people were afraid to come near him, but he called them together and repeated all the Lord had said to him on the mountain. Afterward, he covered his face with a veil, which he removed only when he went into the presence of the Lord. Paul said the purpose of the veil was to prevent the people from seeing the heavenly light gradually fade from Moses’ face (2 Cor 3:13).<\/p>\n<h5>The Tabernacle and Establishment of the Priesthood<\/h5>\n<p>When Moses went up to the mountain the first time to receive the law from God, he was instructed to collect materials to be used in the construction of the tabernacle or tent. Gold, silver, bronze, blue and purple and scarlet yarn, fine twined linen, goats’ hair, tanned rams’ skins, goatskins, and acacia wood would be needed, along with oil for the lamps, spices for the anointing oil and for the fragrant incense, onyx stones, and stones for setting (Ex 25:3-7). The pattern for construction was also given to him, together with the ritual to be used for the consecration of the priests. A man named Bezalel was put in charge of the construction of the tabernacle, assisted by Oholiab (31:1-6). The tabernacle was portable like a tent so that it could be taken down and moved from place to place as the Hebrews continued their journey toward Canaan.<\/p>\n<p>In addition to giving Moses directions for the tabernacle, God also instructed him concerning the sacrifices that were to be brought: the burnt offering, grain offering, peace offering, sin offering, and guilt offering (Lv 1–7). The solemn ceremony for ordaining Aaron and his sons as priests and for inaugurating the worship practices were to be performed by Moses (chs 8–9).<\/p>\n<p>Sometime after this solemn inauguration of the religious ritual actually took place, Nadab and Abihu, two of Aaron’s four sons, offered unauthorized fire before the Lord. A fire came out from the Lord and destroyed them. Moses forbade Aaron and his sons Eleazar and Ithamar to express grief because of the sinfulness of the act (Lv 10:1-7). The nature of their sin is difficult to determine, but it surely involved a violation of God’s holiness. Therefore, it is appropriate that a large part of the remainder of the book of Leviticus gives regulations that stress the holy living that God expected from his people.<\/p>\n<h5>From Sinai to Kadesh<\/h5>\n<p>A year had elapsed from the time the Israelites left Egypt until the census was taken (Nm 9:1). God reminded the people that it was time to observe the Passover, which they did, and a month later they set out from Sinai and came to the wilderness of Paran. Along the way they complained about the unvarying diet of manna and they longed for the fish, cucumbers, melons, leeks, onions, and garlic they had eaten in Egypt (11:4-6). In anger God sent quail in abundance, but even while the people were devouring the meat, God sent a great plague that killed many Israelites. The complaining attitude of the people was shared even by Miriam and Aaron. They began to speak against the Cushite woman Moses had married (12:1-2). It is not certain whether the Cushite was an Ethiopian or whether this was another way of referring to Zipporah. If Moses did marry a second time, no mention is made of it elsewhere in the OT. Moses made no reply to the accusations of his brother and sister. It was not necessary, for God intervened in defense of his servant. He smote Miriam with leprosy for her part in speaking against Moses, and when Aaron saw what had happened to Miriam, he acknowledged that they both had sinned. Miriam’s leprosy was removed in response to Moses’ fervent intercession.<\/p>\n\n<p>While the people were encamped at Kadesh (also called Kadesh-barnea—Nm 32:8) in the wilderness of Paran, Moses sent 12 men into Canaan, one from each tribe, to spy out the land in preparation for the Israelite entry. After 40 days the spies returned and, though they acknowledged that the land was fertile and inviting, 10 of them were afraid of the Canaanite inhabitants and advised against going into the land. Only Joshua and Caleb were willing to go ahead and occupy the territory. The entire congregation joined the protest against going in and determined to choose a new leader and return to Egypt rather than risk death by the sword in Canaan. They threatened to stone Moses and Aaron. At that moment God intervened and would have destroyed all the people on the spot except for the intervention of Moses (13:1–14:19). He declared that, if God did not bring the people into Canaan, the nations round about would conclude that the God of the Israelites was unable to bring them into the land. Once again God acquiesced to Moses’ request to pardon the people but said that none of them 20 years and older who had complained against him would be allowed to enter the land. All the people would wander in the wilderness for 40 years until that generation died, and then their children would be allowed to enter Canaan (14:29-33). When they heard the Lord’s sentence upon them, the people quickly decided to lift the sentence of judgment by entering the land at once, but God was not with them, and they suffered a disastrous defeat at the hands of the Amalekites and Canaanites.<\/p>\n<h5>Forty Years in the Wilderness<\/h5>\n<p>Very little is known about events during the 40 years of wilderness wanderings. In spite of the judgment that had already come upon them, the people did not seem to change their ways. A man named Korah led another rebellion against the authority of Moses and Aaron. God would not listen to the pleas of Moses and Aaron on behalf of these dissidents (Nm 16:22-24), but told the congregation to separate itself from the tents of Korah and his conspirators. While the people watched, the ground split open and swallowed up the rebellious factions together with their households and all their possessions. Though the rest of the Israelites witnessed the fate of the rebels, it did not deter them from again turning on Moses and Aaron. At this, God told Moses to remove himself from the murmuring congregation in order that he could take vengeance. Though Moses offered atonement for the people’s sins, 14,700 died by plague before the punishment was ended. To demonstrate further to the people that Moses was his chosen leader, the Lord instructed Moses to take rods, one for each tribe, and to deposit them in the tent of meeting. God would cause the rod of the man chosen by him to sprout, and so silence the murmurings of the people. The rod belonging to Aaron sprouted and budded and bloomed, but the people only complained more.<\/p>\n<p>As the people neared the end of their years of wilderness wanderings, Miriam died in Kadesh and was buried there (Nm 20:1). Soon after, the people began to complain once more for lack of water. God instructed Moses to speak to a rock that would bring forth water to satisfy the needs of the people. Instead of speaking to the rock, Moses struck it twice with his rod. The water came forth, but God rebuked Moses and Aaron: “Because you did not trust me enough to demonstrate my holiness to the people of Israel, you will not lead them into the land I am giving them!” (v 12, <span>nlt<\/span>). The nature of the sin is not clear, but Moses and Aaron were apparently taking to themselves honor that belonged to God alone. Because of the sin, they were denied the privilege of leading the Israelites into the Promised Land. The punishment may seem too severe for the sin, but it shows that the privileged role of leadership given to Moses and Aaron carried with it an unusual measure of responsibility.<\/p>\n<p>The people then journeyed from Kadesh to Mt Hor on the border of the land of Edom, where Aaron died. Moses took his priestly garments from him and gave them to Eleazar, his son, thereby transferring the priestly office (Nm 20:28).<\/p>\n<p>As the people came closer to their destination, resistance on the part of the native population increased. There was a skirmish with the king of Arad and his forces at Hormah, resulting in a victory for Israel (Nm 21:1-3). As they journeyed around Edom, some of the Israelites began speaking against God and Moses because there was no food or water and they were tired of eating manna. This time the Lord sent poisonous snakes among the people, and many of them died of the venomous bites. Those who had not yet been bitten came to Moses, acknowledged their sin, and asked that the serpents be removed from their midst. God instructed Moses to make a serpent of bronze and set it on a pole. If a person bitten by a serpent looked up at the bronze serpent, he or she would live.<\/p>\n<p>As the Israelites approached the territory of Sihon, king of the Amorites, they sent messengers asking permission to pass peaceably through his land. Instead of granting the request, Sihon gathered his army together and fought against Israel. He was killed in the battle, and his land and cities were taken and occupied by the Hebrews (Nm 21:21-25).<\/p>\n<h5>Arrival at the Jordan River<\/h5>\n<p>After their victory over Sihon, the Israelites set out again and encamped in the plains of Moab on the east side of the Jordan River facing Jericho, in full view of the Promised Land. The Moabites were terrified by the presence of these people because they had heard what happened to the Amorites. Their king, Balak, hired a magician named Balaam to curse the Israelites. Three times Balaam attempted to curse them, but each time God turned his words into a blessing (Nm 22–24). Though unable to curse the Israelites, Balaam was responsible for an even greater calamity. He advised the Moabites to entice the Israelites to sacrifice to their gods and bow down to them (Nm 25:1-3; 31:16; 2 Pt 2:15; Rv 2:14). While the people were worshiping the Moabite deity, Baal of Peor, God’s anger was kindled against them, and he sent a plague that killed 24,000 of them (Nm 25:9). It was Israel’s first encounter with the seductive allurement of licentious idolatry and an ominous foreview of what would happen after they settled down in Canaan. Their continued attraction to idolatry would be their final undoing.<\/p>\n<p>After the plague, God instructed Moses and Eleazar to take another census of the people like the one almost 40 years earlier. A whole generation of Israelites had died in the wilderness, but they had been replaced by an almost equal number, so that now there were 601,730 men 20 years and older who were able to go to war (Nm 26:51). Not a man remained of those who had been counted in the first census, except Caleb and Joshua.<\/p>\n<p>The Lord instructed Moses to lay hands on Joshua and commission him as the new leader in the sight of Eleazar the priest and all the congregation (Nm 27:12-23). In addition, the Lord gave Moses instructions concerning feasts and offerings and vows (chs 28–30). God ordered Moses, as his last act as leader, to avenge the Israelites on the Midianites. In that battle the armies of Israel gained a great victory over the Midianites, killing their kings, their men, and also Balaam.<\/p>\n<p>The Lord gave instructions to Moses concerning the boundaries that would mark the Promised Land and named the men who would divide the land among the tribes (Nm 34). He also ordered that 48 cities be given to the Levites, the priestly tribe, as their portion. Six of these were designated as cities of refuge where murderers could flee so that they would not be killed by those seeking vengeance without having an opportunity to stand before the congregation for judgment (ch 35).<\/p>\n<h5>Moses’ Death<\/h5>\n<p>The book of Deuteronomy has often been called Moses’ valedictory speech to the people, for in it Moses is not merely the chief speaker but the only speaker. With the congregation of his people gathered before him, he rehearsed all that God had done for them since leaving Sinai, and he reminded them of their failure to enter the Promised Land 38 years earlier (Dt 2:14). He recalled his plea that God would let him cross the Jordan and see the land that was to be the home of the people, but God responded that Moses would only be allowed to view the land from the top of Pisgah. Moses then exhorted the people to obey the statutes and ordinances that had been given to them in order to experience God’s blessings in the land.<\/p>\n\n<p>As the day of Moses’ death approached, the Lord ordered Moses and Joshua to present themselves at the tent of meeting in order for Joshua to be commissioned as the new leader (Dt 31:14-23). Before his death, Moses pronounced a blessing upon all the Israelites (ch 33). Having completed these tasks, Moses went up from the plains of Moab to Mt Nebo, and to the top of Pisgah. From there God showed him the land promised long ago to Abraham, Isaac, and Jacob—the land that was soon to be the home of the wandering Israelite tribes. Again God told him that he would not be allowed to cross over the Jordan. Moses died there and God buried him somewhere in the valley in the land of Moab opposite Beth-peor (34:6). Moses was 120 years old when he died, and the Israelites mourned his death for 30 days. The finest tribute to Moses is found in the closing words of the book of Deuteronomy, “There has never been another prophet like Moses, whom the <span>Lord<\/span> knew face to face” (v 10).<\/p>\n<p class=\"h2\" id=\"MosesintheNewTestament\">Moses in the New Testament<\/p>\n<p>All Jews and Christians in apostolic times considered Moses the author of the Pentateuch. Such expressions as “the law of Moses” (Lk 2:22), “Moses commanded” (Mt 19:7), “Moses said” (Mk 7:10) “and Moses wrote” (12:19) shows that his name was synonymous with the OT books attributed to him. He is mentioned in the NT more than any other OT figure, a total of 79 times. His role as lawgiver is emphasized more than any other aspect of his life (Mt 8:4; Mk 7:10; Jn 1:17; Acts 15:1). He appears at the transfiguration of Jesus as the representative of OT law, along with Elijah as the representative of OT prophets (Mt 17:1-3).<\/p>\n<p>Moses’ role as prophet is also mentioned in the NT. As a prophet, he spoke of the coming Messiah and his sufferings (Lk 24:25-27; Acts 3:22). The NT also draws from the life and experiences of Moses to show patterns of life under the new covenant. The nativity story of Jesus parallels the Mosaic story of the infant deliverer being rescued from the evil designs of an earthly despot (Mt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount parallels the giving of the law at Sinai (Mt 5–7) and presents Jesus as the authoritative interpreter of the will of God. Contrast between the old law and the new relationship with God is especially marked in the book of Galatians. The comparison of Moses with Christ is an important emphasis of the book of Hebrews (Heb 3:5-6; 9:11-22). John contrasted the law that was given through Moses with the grace and truth that came through Jesus Christ (Jn 1:17). He also contrasted the manna in the wilderness to Jesus as “the bread of life” (6:30-35).<\/p>\n<p>Other references to Moses or to events associated with him include his birth (Acts 7:20; Heb 11:23), the burning bush (Lk 20:37), the magicians of Egypt (2 Tm 3:8), the Passover (Heb 11:28), the exodus (3:16), crossing of the sea (1 Cor 10:2), the covenant sacrifice at Sinai (Mt 26:28), the manna (1 Cor 10:3), the glory on Moses’ face (2 Cor 3:7-18), water from the rock (1 Cor 10:4), the bronze serpent (Jn 3:14), and the song of Moses (Rv 15:3).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Exodus, The; Israel, History of; Plagues upon Egypt; Priests and Levites; Tabernacle; Temple; Commandments, The Ten; Wilderness Wanderings.<\/p>","summary_ro":"MOSES Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation. The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:1...","summary_en":"MOSES Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation. The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:1...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38650,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Work","title_en":"Work","content_ro":"<h3>WORK<\/h3>\n<p>A term referring either to God’s activity or to people’s regular occupation or employment.<\/p>\n<p class=\"h2\" id=\"TheValueofWork\">The Value of Work<\/p>\n<p>The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works with the clay (Is 45:9). The intricate development of the unborn child in the womb and the vast, magnificent spread of the sky both display his supreme craftsmanship (Pss 139:13-16; 19:1). In fact, all creation bears witness to his wisdom and skill (104:24). The almighty Creator even had his rest day (Gn 2:2-3) and enjoyed job satisfaction when surveying his achievements at the end of the week (1:31).<\/p>\n<p>This vivid biblical description of a working God reaches its climax with the incarnation of Jesus. The “work” that Jesus was given to do (Jn 4:34) was, of course, the unique task of redemption. But he was also a worker in the ordinary sense. His contemporaries knew him as “a carpenter” (Mk 6:3). In NT times carpentry and joinery were muscle-building trades. So the Jesus who stormed through the temple, overturning tables and driving out the men and animals (Jn 2:14-16), was no pale weakling but a workingman whose hands had been hardened by years of toil with the ax, saw, and hammer. Hard, physical labor was not beneath the dignity of the Son of God.<\/p>\n<p>If the Bible’s teaching about God enhances work’s dignity, its account of mankind’s creation gives all human labor the mark of normality. God “took the man and put him in the Garden of Eden to till it and keep it” (Gn 2:15). And God’s first command, to “fill the earth and subdue it” (1:28), implied a great deal of work for both man and woman. In an important sense, people today are obeying that command of their Creator when they do their daily work, whether they acknowledge him or not. Work did not, therefore, arrive in the world as a direct result of the fall into sin (though sin did spoil working conditions, 3:17-19). Work was planned by God from the dawn of history for mankind’s good—as natural to men and women as sunset is to day (Ps 104:19-23).<\/p>\n<p>With this firm emphasis on the dignity and normality of labor, it is no surprise to find that Scripture strongly condemns idleness. “Go to the ant, O sluggard; consider her ways, and be wise” (Prv 6:6, <span>rsv<\/span>). Paul is equally blunt: “If any one will not work, let him not eat” (2 Thes 3:10, <span>rsv<\/span>). He set a good example (Acts 20:33-35; 1 Thes 2:9). Those who refuse to work, he insists, even for spiritual reasons, earn no respect from non-Christian onlookers by depending on others to pay their bills (1 Thes 4:11-12). Wage earners, on the other hand, have the material resources of Christian service (Eph 4:28).<\/p>\n<p class=\"h2\" id=\"Vocations\">Vocations<\/p>\n<p>In biblical times the Greeks and Romans catalogued jobs according to importance or desirability. Routine manual labor, for example, was considered inferior to work involving mental activity.<\/p>\n<p>Jewish teaching contrasts strongly with this attitude. “Hate not laborious work,” taught the rabbis (Ecclus 7:15). Even the scholar had to spend some time in manual work. A few trades, like that of the tanner, were regarded as undesirable (a taboo broken very quickly by the early church—see Acts 9:43), but there is no indication in the Bible that some jobs are more worthwhile than others in God’s sight. The Lord calls craftsmen into his service (Ex 31:1-11), just as much as prophets (Is 6:8-9). So Amos was summoned from his fruit-picking to prophesy (Am 7:14-15), but with no suggestion that he was being promoted to a superior role. The important thing was not the nature of the occupation but the readiness to obey God’s call and to witness faithfully to him, whatever the job.<\/p>\n<p>The Bible has some poignant things to say about the relationship between employer and employee. The OT prophets voice the strongest criticism. God is especially concerned to see that the weak get justice (Is 1:17; Mi 6:8). So, naturally, his spokesmen declare his anger when employers exploit their laborers and cheat them of their wages (Jer 22:13; Mal 3:5; cf. Jas 5:4). A person who wants to please God must “stop oppressing those who work for [him] and treat them fairly and give them what they earn” (Is 58:6, <span>tlb<\/span>).<\/p>\n<p>In Bible times, the scales were weighted heavily in favor of the employer. But Scripture is not blind to the existence of selfish, greedy employees. Every worker deserves a just wage (Lk 10:7), but those with special power must not try to increase their pay by threats and violence (3:14).<\/p>\n<p class=\"h2\" id=\"WorkingforChrist\">Working for Christ<\/p>\n<p>God is a working God who is pleased when his people work hard and conscientiously. That conviction lies at the heart of the Bible’s teaching about Christian attitudes toward secular employment. And quite naturally, the NT extends the same positive emphasis to cover all Christian service, paid or unpaid. The world is God’s harvest field, said Jesus, waiting for Christian reapers to move in and evangelize (Mt 9:37-38). Paul used the same agricultural illustration and added another from the building trade to describe the Lord’s work of evangelism and teaching (1 Cor 3:6-15). Church leaders must work especially hard, he said (1 Thes 5:12), to stimulate <em>all<\/em> God’s people to be involved in the Lord’s work (1 Cor 15:58). All Christians should see themselves as “God’s coworkers” (3:9).<\/p>","content_en":"<h3>WORK<\/h3>\n<p>A term referring either to God’s activity or to people’s regular occupation or employment.<\/p>\n<p class=\"h2\" id=\"TheValueofWork\">The Value of Work<\/p>\n<p>The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works with the clay (Is 45:9). The intricate development of the unborn child in the womb and the vast, magnificent spread of the sky both display his supreme craftsmanship (Pss 139:13-16; 19:1). In fact, all creation bears witness to his wisdom and skill (104:24). The almighty Creator even had his rest day (Gn 2:2-3) and enjoyed job satisfaction when surveying his achievements at the end of the week (1:31).<\/p>\n<p>This vivid biblical description of a working God reaches its climax with the incarnation of Jesus. The “work” that Jesus was given to do (Jn 4:34) was, of course, the unique task of redemption. But he was also a worker in the ordinary sense. His contemporaries knew him as “a carpenter” (Mk 6:3). In NT times carpentry and joinery were muscle-building trades. So the Jesus who stormed through the temple, overturning tables and driving out the men and animals (Jn 2:14-16), was no pale weakling but a workingman whose hands had been hardened by years of toil with the ax, saw, and hammer. Hard, physical labor was not beneath the dignity of the Son of God.<\/p>\n<p>If the Bible’s teaching about God enhances work’s dignity, its account of mankind’s creation gives all human labor the mark of normality. God “took the man and put him in the Garden of Eden to till it and keep it” (Gn 2:15). And God’s first command, to “fill the earth and subdue it” (1:28), implied a great deal of work for both man and woman. In an important sense, people today are obeying that command of their Creator when they do their daily work, whether they acknowledge him or not. Work did not, therefore, arrive in the world as a direct result of the fall into sin (though sin did spoil working conditions, 3:17-19). Work was planned by God from the dawn of history for mankind’s good—as natural to men and women as sunset is to day (Ps 104:19-23).<\/p>\n<p>With this firm emphasis on the dignity and normality of labor, it is no surprise to find that Scripture strongly condemns idleness. “Go to the ant, O sluggard; consider her ways, and be wise” (Prv 6:6, <span>rsv<\/span>). Paul is equally blunt: “If any one will not work, let him not eat” (2 Thes 3:10, <span>rsv<\/span>). He set a good example (Acts 20:33-35; 1 Thes 2:9). Those who refuse to work, he insists, even for spiritual reasons, earn no respect from non-Christian onlookers by depending on others to pay their bills (1 Thes 4:11-12). Wage earners, on the other hand, have the material resources of Christian service (Eph 4:28).<\/p>\n<p class=\"h2\" id=\"Vocations\">Vocations<\/p>\n<p>In biblical times the Greeks and Romans catalogued jobs according to importance or desirability. Routine manual labor, for example, was considered inferior to work involving mental activity.<\/p>\n<p>Jewish teaching contrasts strongly with this attitude. “Hate not laborious work,” taught the rabbis (Ecclus 7:15). Even the scholar had to spend some time in manual work. A few trades, like that of the tanner, were regarded as undesirable (a taboo broken very quickly by the early church—see Acts 9:43), but there is no indication in the Bible that some jobs are more worthwhile than others in God’s sight. The Lord calls craftsmen into his service (Ex 31:1-11), just as much as prophets (Is 6:8-9). So Amos was summoned from his fruit-picking to prophesy (Am 7:14-15), but with no suggestion that he was being promoted to a superior role. The important thing was not the nature of the occupation but the readiness to obey God’s call and to witness faithfully to him, whatever the job.<\/p>\n<p>The Bible has some poignant things to say about the relationship between employer and employee. The OT prophets voice the strongest criticism. God is especially concerned to see that the weak get justice (Is 1:17; Mi 6:8). So, naturally, his spokesmen declare his anger when employers exploit their laborers and cheat them of their wages (Jer 22:13; Mal 3:5; cf. Jas 5:4). A person who wants to please God must “stop oppressing those who work for [him] and treat them fairly and give them what they earn” (Is 58:6, <span>tlb<\/span>).<\/p>\n<p>In Bible times, the scales were weighted heavily in favor of the employer. But Scripture is not blind to the existence of selfish, greedy employees. Every worker deserves a just wage (Lk 10:7), but those with special power must not try to increase their pay by threats and violence (3:14).<\/p>\n<p class=\"h2\" id=\"WorkingforChrist\">Working for Christ<\/p>\n<p>God is a working God who is pleased when his people work hard and conscientiously. That conviction lies at the heart of the Bible’s teaching about Christian attitudes toward secular employment. And quite naturally, the NT extends the same positive emphasis to cover all Christian service, paid or unpaid. The world is God’s harvest field, said Jesus, waiting for Christian reapers to move in and evangelize (Mt 9:37-38). Paul used the same agricultural illustration and added another from the building trade to describe the Lord’s work of evangelism and teaching (1 Cor 3:6-15). Church leaders must work especially hard, he said (1 Thes 5:12), to stimulate <em>all<\/em> God’s people to be involved in the Lord’s work (1 Cor 15:58). All Christians should see themselves as “God’s coworkers” (3:9).<\/p>","summary_ro":"WORK A term referring either to God’s activity or to people’s regular occupation or employment. The Value of Work The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works wi...","summary_en":"WORK A term referring either to God’s activity or to people’s regular occupation or employment. The Value of Work The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works wi...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43972,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:1","title_en":"Study Note: Exodul 31:1","content_ro":"<p><strong>31:1-11<\/strong> God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.<\/p>","content_en":"<p><strong>31:1-11<\/strong> God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.<\/p>","summary_ro":"31:1-11 God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.","summary_en":"31:1-11 God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71598,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:1","title_en":"Study Note: Exodul 31:1","content_ro":"<p><strong>31:1-11<\/strong> God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.<\/p>","content_en":"<p><strong>31:1-11<\/strong> God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.<\/p>","summary_ro":"31:1-11 God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.","summary_en":"31:1-11 God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99224,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:1","title_en":"Study Note: Exodul 31:1","content_ro":"<p><strong>31:1-11<\/strong> God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.<\/p>","content_en":"<p><strong>31:1-11<\/strong> God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.<\/p>","summary_ro":"31:1-11 God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.","summary_en":"31:1-11 God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126850,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:1","title_en":"Study Note: Exodul 31:1","content_ro":"<p><strong>31:1-11<\/strong> God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.<\/p>","content_en":"<p><strong>31:1-11<\/strong> God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.<\/p>","summary_ro":"31:1-11 God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.","summary_en":"31:1-11 God gave instructions for the Tabernacle complex and for those who would serve in it. He also chose and empowered those who would do the work.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61225,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit’s Presence","title_en":"The Spirit’s Presence","content_ro":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","content_en":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","summary_ro":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","summary_en":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61503,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Solomon’s Wisdom","title_en":"Solomon’s Wisdom","content_ro":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","content_en":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","summary_ro":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","summary_en":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88851,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit’s Presence","title_en":"The Spirit’s Presence","content_ro":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","content_en":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","summary_ro":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","summary_en":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89129,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Solomon’s Wisdom","title_en":"Solomon’s Wisdom","content_ro":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","content_en":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","summary_ro":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","summary_en":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116477,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit’s Presence","title_en":"The Spirit’s Presence","content_ro":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","content_en":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","summary_ro":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","summary_en":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116755,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Solomon’s Wisdom","title_en":"Solomon’s Wisdom","content_ro":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","content_en":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","summary_ro":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","summary_en":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144103,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit’s Presence","title_en":"The Spirit’s Presence","content_ro":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","content_en":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","summary_ro":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","summary_en":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144381,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Solomon’s Wisdom","title_en":"Solomon’s Wisdom","content_ro":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","content_en":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","summary_ro":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","summary_en":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":4606,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bezaleel*, Bezalel","title_en":"Bezaleel*, Bezalel","content_ro":"<h3>BEZALEEL*, BEZALEL<\/h3>\n<li>1. Uri’s son and the master craftsman from Judah’s tribe who was specially equipped by God to be in charge of the construction and furnishing of the tabernacle (Ex 31:2; 35:30-31; 36:1-2; 37:1; 38:22; 1 Chr 2:20; 2 Chr 1:5) In the <span>kjv<\/span> the name is Bezaleel.<\/li>\n<li>2. Pahath-moab’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30). In the <span>kjv<\/span> the name is Bezaleel.<\/li>","content_en":"<h3>BEZALEEL*, BEZALEL<\/h3>\n<li>1. Uri’s son and the master craftsman from Judah’s tribe who was specially equipped by God to be in charge of the construction and furnishing of the tabernacle (Ex 31:2; 35:30-31; 36:1-2; 37:1; 38:22; 1 Chr 2:20; 2 Chr 1:5) In the <span>kjv<\/span> the name is Bezaleel.<\/li>\n<li>2. Pahath-moab’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30). In the <span>kjv<\/span> the name is Bezaleel.<\/li>","summary_ro":"BEZALEEL*, BEZALEL 1. Uri’s son and the master craftsman from Judah’s tribe who was specially equipped by God to be in charge of the construction and furnishing of the tabernacle (Ex 31:2; 35:30-31; 36:1-2; 37:1; 38:22; 1 Chr 2:20; 2 Chr 1:5) In the kjv the name is Bezaleel. 2. Pahath-moab’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30). In the kjv the name is Bezaleel.","summary_en":"BEZALEEL*, BEZALEL 1. Uri’s son and the master craftsman from Judah’s tribe who was specially equipped by God to be in charge of the construction and furnishing of the tabernacle (Ex 31:2; 35:30-31; 36:1-2; 37:1; 38:22; 1 Chr 2:20; 2 Chr 1:5) In the kjv the name is Bezaleel. 2. Pahath-moab’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30). In the kjv the name is Bezaleel.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17015,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hur","title_en":"Hur","content_ro":"<h3>HUR<\/h3>\n<li>1. Aaron’s assistant in supporting Moses’ hands until the Amalekites were defeated at Rephidim (Ex 17:8-13). He is mentioned again as assisting Aaron in overseeing Israel while Moses was on Mt Sinai (24:14). According to Josephus, Hur was the husband of Miriam, the sister of Moses (<em>Antiquities<\/em> 3.2.4).<\/li>\n<li>2. Fourth of the five kings of Midian who was killed with Balaam by the Israelites under Moses (Nm 31:8). He is also referred to as one of the “princes of Midian” and “Sihon” (Jos 13:21).<\/li>\n<li>3. Father of one of the 12 officers whom Solomon appointed to provide food for the king’s household (1 Kgs 4:8, <span>kjv<\/span>; <span>nlt<\/span> “Ben-hur”).<\/li>\n<li>4. Son of Caleb and Ephrath and the grandfather of Bezalel (1 Chr 2:19-20; cf. Ex 31:2; 38:22). Although some interpreters regard the Hur discussed in #1 as the grandfather of Bezalel, others think that the Hur who assisted Moses and the Hur who was Bezalel’s grandfather were different men.<\/li>\n<li>5. Father (or perhaps family name) of Rephaiah, a postexilic leader who assisted Nehemiah in rebuilding the Jerusalem wall (Neh 3:9).<\/li>","content_en":"<h3>HUR<\/h3>\n<li>1. Aaron’s assistant in supporting Moses’ hands until the Amalekites were defeated at Rephidim (Ex 17:8-13). He is mentioned again as assisting Aaron in overseeing Israel while Moses was on Mt Sinai (24:14). According to Josephus, Hur was the husband of Miriam, the sister of Moses (<em>Antiquities<\/em> 3.2.4).<\/li>\n<li>2. Fourth of the five kings of Midian who was killed with Balaam by the Israelites under Moses (Nm 31:8). He is also referred to as one of the “princes of Midian” and “Sihon” (Jos 13:21).<\/li>\n<li>3. Father of one of the 12 officers whom Solomon appointed to provide food for the king’s household (1 Kgs 4:8, <span>kjv<\/span>; <span>nlt<\/span> “Ben-hur”).<\/li>\n<li>4. Son of Caleb and Ephrath and the grandfather of Bezalel (1 Chr 2:19-20; cf. Ex 31:2; 38:22). Although some interpreters regard the Hur discussed in #1 as the grandfather of Bezalel, others think that the Hur who assisted Moses and the Hur who was Bezalel’s grandfather were different men.<\/li>\n<li>5. Father (or perhaps family name) of Rephaiah, a postexilic leader who assisted Nehemiah in rebuilding the Jerusalem wall (Neh 3:9).<\/li>","summary_ro":"HUR 1. Aaron’s assistant in supporting Moses’ hands until the Amalekites were defeated at Rephidim (Ex 17:8-13). He is mentioned again as assisting Aaron in overseeing Israel while Moses was on Mt Sinai (24:14). According to Josephus, Hur was the husband of Miriam, the sister of Moses (Antiquities 3.2.4). 2. Fourth of the five kings of Midian who was killed with Balaam by the Israelites under Moses (Nm 31:8). He is also referred to as one of the “princes of Midian” and “Sihon” (Jos 13:21). 3....","summary_en":"HUR 1. Aaron’s assistant in supporting Moses’ hands until the Amalekites were defeated at Rephidim (Ex 17:8-13). He is mentioned again as assisting Aaron in overseeing Israel while Moses was on Mt Sinai (24:14). According to Josephus, Hur was the husband of Miriam, the sister of Moses (Antiquities 3.2.4). 2. Fourth of the five kings of Midian who was killed with Balaam by the Israelites under Moses (Nm 31:8). He is also referred to as one of the “princes of Midian” and “Sihon” (Jos 13:21). 3....","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37884,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Uri","title_en":"Uri","content_ro":"<h3>URI<\/h3>\n<li>1. Father of Bezalel from Judah’s tribe, and a builder of the tabernacle (Ex 31:2; 35:30; 38:22; 1 Chr 2:20; 2 Chr 1:5).<\/li>\n<li>2. Father of Geber, one of Solomon’s officers in Gilead (1 Kgs 4:19).<\/li>\n<li>3. One of the temple gatekeepers who put away his foreign wife at Ezra’s request (Ezr 10:24).<\/li>","content_en":"<h3>URI<\/h3>\n<li>1. Father of Bezalel from Judah’s tribe, and a builder of the tabernacle (Ex 31:2; 35:30; 38:22; 1 Chr 2:20; 2 Chr 1:5).<\/li>\n<li>2. Father of Geber, one of Solomon’s officers in Gilead (1 Kgs 4:19).<\/li>\n<li>3. One of the temple gatekeepers who put away his foreign wife at Ezra’s request (Ezr 10:24).<\/li>","summary_ro":"URI 1. Father of Bezalel from Judah’s tribe, and a builder of the tabernacle (Ex 31:2; 35:30; 38:22; 1 Chr 2:20; 2 Chr 1:5). 2. Father of Geber, one of Solomon’s officers in Gilead (1 Kgs 4:19). 3. One of the temple gatekeepers who put away his foreign wife at Ezra’s request (Ezr 10:24).","summary_en":"URI 1. Father of Bezalel from Judah’s tribe, and a builder of the tabernacle (Ex 31:2; 35:30; 38:22; 1 Chr 2:20; 2 Chr 1:5). 2. Father of Geber, one of Solomon’s officers in Gilead (1 Kgs 4:19). 3. One of the temple gatekeepers who put away his foreign wife at Ezra’s request (Ezr 10:24).","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61016,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Charismatic Leadership","title_en":"Charismatic Leadership","content_ro":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","content_en":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","summary_ro":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","summary_en":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88642,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Charismatic Leadership","title_en":"Charismatic Leadership","content_ro":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","content_en":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","summary_ro":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","summary_en":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116268,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Charismatic Leadership","title_en":"Charismatic Leadership","content_ro":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","content_en":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","summary_ro":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","summary_en":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143894,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Charismatic Leadership","title_en":"Charismatic Leadership","content_ro":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","content_en":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","summary_ro":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","summary_en":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":43973,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:3","title_en":"Study Note: Exodul 31:3","content_ro":"<p><strong>31:3<\/strong> <em>I have filled him with the Spirit of God:<\/em> This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).<\/p>","content_en":"<p><strong>31:3<\/strong> <em>I have filled him with the Spirit of God:<\/em> This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).<\/p>","summary_ro":"31:3 I have filled him with the Spirit of God: This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).","summary_en":"31:3 I have filled him with the Spirit of God: This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71599,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:3","title_en":"Study Note: Exodul 31:3","content_ro":"<p><strong>31:3<\/strong> <em>I have filled him with the Spirit of God:<\/em> This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).<\/p>","content_en":"<p><strong>31:3<\/strong> <em>I have filled him with the Spirit of God:<\/em> This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).<\/p>","summary_ro":"31:3 I have filled him with the Spirit of God: This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).","summary_en":"31:3 I have filled him with the Spirit of God: This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99225,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:3","title_en":"Study Note: Exodul 31:3","content_ro":"<p><strong>31:3<\/strong> <em>I have filled him with the Spirit of God:<\/em> This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).<\/p>","content_en":"<p><strong>31:3<\/strong> <em>I have filled him with the Spirit of God:<\/em> This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).<\/p>","summary_ro":"31:3 I have filled him with the Spirit of God: This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).","summary_en":"31:3 I have filled him with the Spirit of God: This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126851,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:3","title_en":"Study Note: Exodul 31:3","content_ro":"<p><strong>31:3<\/strong> <em>I have filled him with the Spirit of God:<\/em> This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).<\/p>","content_en":"<p><strong>31:3<\/strong> <em>I have filled him with the Spirit of God:<\/em> This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).<\/p>","summary_ro":"31:3 I have filled him with the Spirit of God: This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).","summary_en":"31:3 I have filled him with the Spirit of God: This is one of the earliest references to being filled with the Spirit as an expression of divine empowerment for activities that are clearly beyond normal human abilities (see also Gen 41:38; Num 11:17; Judg 6:34; 14:19; 1 Sam 10:6; 16:13; Joel 2:28-29; Mic 3:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":14452,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Goldsmith","title_en":"Goldsmith","content_ro":"<h3>GOLDSMITH<\/h3>\n<p>Artisan who specialized in fine gold work. They fashioned costly and elegant idols for pagan worship (Is 40:19; 41:7; 46:6; Jer 10:9, 14; 51:17) and prepared items and gold plating for the tabernacle (Ex 31:4; 35:32) and Solomon’s temple (1 Kgs 6:20-35). They formed a guild in postexilic times and assisted in the restoration and repair of the temple (Neh 3:8, 31-32).<\/p>\n<p><em>See also<\/em> Minerals and Metals.<\/p>","content_en":"<h3>GOLDSMITH<\/h3>\n<p>Artisan who specialized in fine gold work. They fashioned costly and elegant idols for pagan worship (Is 40:19; 41:7; 46:6; Jer 10:9, 14; 51:17) and prepared items and gold plating for the tabernacle (Ex 31:4; 35:32) and Solomon’s temple (1 Kgs 6:20-35). They formed a guild in postexilic times and assisted in the restoration and repair of the temple (Neh 3:8, 31-32).<\/p>\n<p><em>See also<\/em> Minerals and Metals.<\/p>","summary_ro":"GOLDSMITH Artisan who specialized in fine gold work. They fashioned costly and elegant idols for pagan worship (Is 40:19; 41:7; 46:6; Jer 10:9, 14; 51:17) and prepared items and gold plating for the tabernacle (Ex 31:4; 35:32) and Solomon’s temple (1 Kgs 6:20-35). They formed a guild in postexilic times and assisted in the restoration and repair of the temple (Neh 3:8, 31-32). See also Minerals and Metals.","summary_en":"GOLDSMITH Artisan who specialized in fine gold work. They fashioned costly and elegant idols for pagan worship (Is 40:19; 41:7; 46:6; Jer 10:9, 14; 51:17) and prepared items and gold plating for the tabernacle (Ex 31:4; 35:32) and Solomon’s temple (1 Kgs 6:20-35). They formed a guild in postexilic times and assisted in the restoration and repair of the temple (Neh 3:8, 31-32). See also Minerals and Metals.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":941,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahisamach","title_en":"Ahisamach","content_ro":"<h3>AHISAMACH<\/h3>\n<p>Father of the craftsman Oholiab, of Dan’s tribe. Oholiab helped construct the tabernacle and its furnishings (Ex 31:6; 35:34; 38:23).<\/p>","content_en":"<h3>AHISAMACH<\/h3>\n<p>Father of the craftsman Oholiab, of Dan’s tribe. Oholiab helped construct the tabernacle and its furnishings (Ex 31:6; 35:34; 38:23).<\/p>","summary_ro":"AHISAMACH Father of the craftsman Oholiab, of Dan’s tribe. Oholiab helped construct the tabernacle and its furnishings (Ex 31:6; 35:34; 38:23).","summary_en":"AHISAMACH Father of the craftsman Oholiab, of Dan’s tribe. Oholiab helped construct the tabernacle and its furnishings (Ex 31:6; 35:34; 38:23).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":973,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aholiab*","title_en":"Aholiab*","content_ro":"<h3>AHOLIAB*<\/h3>\n<p>KJV form of Oholiab (Ex 31:6), a craftsman from Dan’s tribe. <em>See<\/em> Oholiab.<\/p>","content_en":"<h3>AHOLIAB*<\/h3>\n<p>KJV form of Oholiab (Ex 31:6), a craftsman from Dan’s tribe. <em>See<\/em> Oholiab.<\/p>","summary_ro":"AHOLIAB* KJV form of Oholiab (Ex 31:6), a craftsman from Dan’s tribe. See Oholiab.","summary_en":"AHOLIAB* KJV form of Oholiab (Ex 31:6), a craftsman from Dan’s tribe. See Oholiab.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8500,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Dan","title_en":"Tribe of Dan","content_ro":"<h3>DAN, Tribe of<\/h3>\n<p>Israelite tribe named for the patriarch Jacob’s fifth son. The tribe of Dan, descended from Dan’s only known son, Hushim (cf. “Shuham” in Nm 26:42-43), had little distinction in its early years. Some Danites are mentioned in the wilderness narratives: Oholiab, a craftsman of the tabernacle (Ex 31:6; 35:34; 38:23); another whose mother married an Egyptian and who blasphemed God (Lv 24:11); and Ahiezer, chief prince of Dan during the exodus (Nm 1:12).<\/p>\n<p>Dan was the second largest tribe at the first census taken in the wilderness (62,700 warriors—Nm 1:38-39). They were instructed to encamp on the north side of the Israelites’ camp along with Asher and Naphtali (Nm 2:25-31), and were to bring up the rear in the line of march (Nm 2:31; 10:25). At the second census 40 years later, just before entering the Promised Land, they had grown only to 64,400 (26:42-43), still second in size. The tribe does not stand out in the Conquest narratives (Dt 2:16–3:29; Jos 1–24; Jgs 1). Dan is listed among the tribes who reminded Israel of the covenant curses at Mt Ebal (Dt 27:13; cf. Jos 8:30-33). The tribe is called a “lion’s whelp” in Moses’ blessing (Dt 33:22). Some believe that the reference to “Bashan” in that blessing prefigured the Danites’ migration to the northern territory where they eventually settled.<\/p>\n<p>One of the most significant references to Dan’s tribe is the account of its northward migration (Jos 19:40-48; Jgs 18). The Danites had been allotted a portion of Canaan between Judah and Ephraim bordering the Mediterranean seacoast (Jos 19:40-46; Jgs 5:17), but were unable to occupy their territory except for the valley at Zorah and Eshtaol (Jgs 13:25; 18:2). As a result, a group of Danites, discouraged with their situation, marched north and captured Laish, located about 25 miles (40 kilometers) north of the Sea of Galilee and just below Israel’s northernmost border. Laish was renamed Dan at that time (18:27-29). Their association with that northern territory eventually gave rise to the expression “from Dan to Beersheba” (Jgs 20:1; 2 Sm 3:10) as designating Israel’s northern and southern borders.<\/p>\n<p>Southern Dan continued for some time, as illustrated in the exploits of Samson of the tribe of Dan (Jgs 13–16). Evidently the southern Danites gradually merged into the tribe of Judah, and no historical reference to the southern Danite tribe is made in the rest of the OT. The Danites were mentioned in King David’s time as mustering a considerable army loyal to David (1 Chr 12:35; 27:22).<\/p>\n<p>The Danites were among the tribes who did not drive the Canaanites from their territory (Jos 13:4-5; cf. Jgs 1:34-35). Joshua had to prod them into the task at the Shiloh assembly (Jos 18:1-4; 19:40-48). Eventually the Danites gave up the effort and sought other lands in the north, where conquest was easier. Their disobedience was further manifested in their open sin of setting up a “graven image” and establishing a rival priesthood, even though their priest was a Levite (Jgs 18:30-31). The result of that idolatry was that, at the division of the Israelite kingdom at the end of King Solomon’s reign, King Jeroboam of the northern kingdom of Israel chose the city of Dan as one of the idol shrines in which to set up the golden calves (1 Kgs 12:28-29). The Danites’ apostasy, and that of the other northern tribes, continued throughout their history (2 Kgs 10:29), and because of it they were eventually carried captive to Assyria (2 Kgs 17:1-23).<\/p>\n<p>The tribe name is mentioned in the prophet Ezekiel’s idealized description of the restored land and Jerusalem (Ez 48:1-2, 32). In the NT, the apostle John omitted the tribe from a list of Israel’s tribes (Rv 7:4-8).<\/p>\n<p><em>See also<\/em> Israel, History of; Dan (Person); Dan (Place).<\/p>","content_en":"<h3>DAN, Tribe of<\/h3>\n<p>Israelite tribe named for the patriarch Jacob’s fifth son. The tribe of Dan, descended from Dan’s only known son, Hushim (cf. “Shuham” in Nm 26:42-43), had little distinction in its early years. Some Danites are mentioned in the wilderness narratives: Oholiab, a craftsman of the tabernacle (Ex 31:6; 35:34; 38:23); another whose mother married an Egyptian and who blasphemed God (Lv 24:11); and Ahiezer, chief prince of Dan during the exodus (Nm 1:12).<\/p>\n<p>Dan was the second largest tribe at the first census taken in the wilderness (62,700 warriors—Nm 1:38-39). They were instructed to encamp on the north side of the Israelites’ camp along with Asher and Naphtali (Nm 2:25-31), and were to bring up the rear in the line of march (Nm 2:31; 10:25). At the second census 40 years later, just before entering the Promised Land, they had grown only to 64,400 (26:42-43), still second in size. The tribe does not stand out in the Conquest narratives (Dt 2:16–3:29; Jos 1–24; Jgs 1). Dan is listed among the tribes who reminded Israel of the covenant curses at Mt Ebal (Dt 27:13; cf. Jos 8:30-33). The tribe is called a “lion’s whelp” in Moses’ blessing (Dt 33:22). Some believe that the reference to “Bashan” in that blessing prefigured the Danites’ migration to the northern territory where they eventually settled.<\/p>\n<p>One of the most significant references to Dan’s tribe is the account of its northward migration (Jos 19:40-48; Jgs 18). The Danites had been allotted a portion of Canaan between Judah and Ephraim bordering the Mediterranean seacoast (Jos 19:40-46; Jgs 5:17), but were unable to occupy their territory except for the valley at Zorah and Eshtaol (Jgs 13:25; 18:2). As a result, a group of Danites, discouraged with their situation, marched north and captured Laish, located about 25 miles (40 kilometers) north of the Sea of Galilee and just below Israel’s northernmost border. Laish was renamed Dan at that time (18:27-29). Their association with that northern territory eventually gave rise to the expression “from Dan to Beersheba” (Jgs 20:1; 2 Sm 3:10) as designating Israel’s northern and southern borders.<\/p>\n<p>Southern Dan continued for some time, as illustrated in the exploits of Samson of the tribe of Dan (Jgs 13–16). Evidently the southern Danites gradually merged into the tribe of Judah, and no historical reference to the southern Danite tribe is made in the rest of the OT. The Danites were mentioned in King David’s time as mustering a considerable army loyal to David (1 Chr 12:35; 27:22).<\/p>\n<p>The Danites were among the tribes who did not drive the Canaanites from their territory (Jos 13:4-5; cf. Jgs 1:34-35). Joshua had to prod them into the task at the Shiloh assembly (Jos 18:1-4; 19:40-48). Eventually the Danites gave up the effort and sought other lands in the north, where conquest was easier. Their disobedience was further manifested in their open sin of setting up a “graven image” and establishing a rival priesthood, even though their priest was a Levite (Jgs 18:30-31). The result of that idolatry was that, at the division of the Israelite kingdom at the end of King Solomon’s reign, King Jeroboam of the northern kingdom of Israel chose the city of Dan as one of the idol shrines in which to set up the golden calves (1 Kgs 12:28-29). The Danites’ apostasy, and that of the other northern tribes, continued throughout their history (2 Kgs 10:29), and because of it they were eventually carried captive to Assyria (2 Kgs 17:1-23).<\/p>\n<p>The tribe name is mentioned in the prophet Ezekiel’s idealized description of the restored land and Jerusalem (Ez 48:1-2, 32). In the NT, the apostle John omitted the tribe from a list of Israel’s tribes (Rv 7:4-8).<\/p>\n<p><em>See also<\/em> Israel, History of; Dan (Person); Dan (Place).<\/p>","summary_ro":"DAN, Tribe of Israelite tribe named for the patriarch Jacob’s fifth son. The tribe of Dan, descended from Dan’s only known son, Hushim (cf. “Shuham” in Nm 26:42-43), had little distinction in its early years. Some Danites are mentioned in the wilderness narratives: Oholiab, a craftsman of the tabernacle (Ex 31:6; 35:34; 38:23); another whose mother married an Egyptian and who blasphemed God (Lv 24:11); and Ahiezer, chief prince of Dan during the exodus (Nm 1:12). Dan was the second largest tr...","summary_en":"DAN, Tribe of Israelite tribe named for the patriarch Jacob’s fifth son. The tribe of Dan, descended from Dan’s only known son, Hushim (cf. “Shuham” in Nm 26:42-43), had little distinction in its early years. Some Danites are mentioned in the wilderness narratives: Oholiab, a craftsman of the tabernacle (Ex 31:6; 35:34; 38:23); another whose mother married an Egyptian and who blasphemed God (Lv 24:11); and Ahiezer, chief prince of Dan during the exodus (Nm 1:12). Dan was the second largest tr...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28355,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Oholiab","title_en":"Oholiab","content_ro":"<h3>OHOLIAB<\/h3>\n<p>Man assigned by Moses to assist Bezalel, the master craftsman, in the construction and ornamentation of the tabernacle. Son of Ahisamach and member of Dan’s tribe, Oholiab was specifically noted as a designer and embroiderer. Along with Bezalel, he taught the skills necessary for the construction of the tabernacle (Ex 31:6; 35:34; 36:1-2; 38:23; <span>kjv<\/span> “Aholiab”).<\/p>","content_en":"<h3>OHOLIAB<\/h3>\n<p>Man assigned by Moses to assist Bezalel, the master craftsman, in the construction and ornamentation of the tabernacle. Son of Ahisamach and member of Dan’s tribe, Oholiab was specifically noted as a designer and embroiderer. Along with Bezalel, he taught the skills necessary for the construction of the tabernacle (Ex 31:6; 35:34; 36:1-2; 38:23; <span>kjv<\/span> “Aholiab”).<\/p>","summary_ro":"OHOLIAB Man assigned by Moses to assist Bezalel, the master craftsman, in the construction and ornamentation of the tabernacle. Son of Ahisamach and member of Dan’s tribe, Oholiab was specifically noted as a designer and embroiderer. Along with Bezalel, he taught the skills necessary for the construction of the tabernacle (Ex 31:6; 35:34; 36:1-2; 38:23; kjv “Aholiab”).","summary_en":"OHOLIAB Man assigned by Moses to assist Bezalel, the master craftsman, in the construction and ornamentation of the tabernacle. Son of Ahisamach and member of Dan’s tribe, Oholiab was specifically noted as a designer and embroiderer. Along with Bezalel, he taught the skills necessary for the construction of the tabernacle (Ex 31:6; 35:34; 36:1-2; 38:23; kjv “Aholiab”).","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43974,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:6","title_en":"Study Note: Exodul 31:6","content_ro":"<p><strong>31:6<\/strong> God <em>commanded<\/em> remarkable things, but he also provided <em>gifted craftsmen<\/em> who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, <em>Confessions<\/em> 10.29).<\/p>","content_en":"<p><strong>31:6<\/strong> God <em>commanded<\/em> remarkable things, but he also provided <em>gifted craftsmen<\/em> who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, <em>Confessions<\/em> 10.29).<\/p>","summary_ro":"31:6 God commanded remarkable things, but he also provided gifted craftsmen who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, Confessions 10.29).","summary_en":"31:6 God commanded remarkable things, but he also provided gifted craftsmen who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, Confessions 10.29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71600,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:6","title_en":"Study Note: Exodul 31:6","content_ro":"<p><strong>31:6<\/strong> God <em>commanded<\/em> remarkable things, but he also provided <em>gifted craftsmen<\/em> who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, <em>Confessions<\/em> 10.29).<\/p>","content_en":"<p><strong>31:6<\/strong> God <em>commanded<\/em> remarkable things, but he also provided <em>gifted craftsmen<\/em> who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, <em>Confessions<\/em> 10.29).<\/p>","summary_ro":"31:6 God commanded remarkable things, but he also provided gifted craftsmen who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, Confessions 10.29).","summary_en":"31:6 God commanded remarkable things, but he also provided gifted craftsmen who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, Confessions 10.29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99226,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:6","title_en":"Study Note: Exodul 31:6","content_ro":"<p><strong>31:6<\/strong> God <em>commanded<\/em> remarkable things, but he also provided <em>gifted craftsmen<\/em> who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, <em>Confessions<\/em> 10.29).<\/p>","content_en":"<p><strong>31:6<\/strong> God <em>commanded<\/em> remarkable things, but he also provided <em>gifted craftsmen<\/em> who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, <em>Confessions<\/em> 10.29).<\/p>","summary_ro":"31:6 God commanded remarkable things, but he also provided gifted craftsmen who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, Confessions 10.29).","summary_en":"31:6 God commanded remarkable things, but he also provided gifted craftsmen who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, Confessions 10.29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126852,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:6","title_en":"Study Note: Exodul 31:6","content_ro":"<p><strong>31:6<\/strong> God <em>commanded<\/em> remarkable things, but he also provided <em>gifted craftsmen<\/em> who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, <em>Confessions<\/em> 10.29).<\/p>","content_en":"<p><strong>31:6<\/strong> God <em>commanded<\/em> remarkable things, but he also provided <em>gifted craftsmen<\/em> who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, <em>Confessions<\/em> 10.29).<\/p>","summary_ro":"31:6 God commanded remarkable things, but he also provided gifted craftsmen who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, Confessions 10.29).","summary_en":"31:6 God commanded remarkable things, but he also provided gifted craftsmen who would be able to carry out all those instructions—much as Augustine prayed, “Give what you command, and command what you will” (Augustine, Confessions 10.29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":43975,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:11","title_en":"Study Note: Exodul 31:11","content_ro":"<p><strong>31:11<\/strong> The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has <em>commanded<\/em>. He, not we, determines the terms by which we come to him.<\/p>","content_en":"<p><strong>31:11<\/strong> The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has <em>commanded<\/em>. He, not we, determines the terms by which we come to him.<\/p>","summary_ro":"31:11 The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has commanded. He, not we, determines the terms by which we come to him.","summary_en":"31:11 The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has commanded. He, not we, determines the terms by which we come to him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71601,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:11","title_en":"Study Note: Exodul 31:11","content_ro":"<p><strong>31:11<\/strong> The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has <em>commanded<\/em>. He, not we, determines the terms by which we come to him.<\/p>","content_en":"<p><strong>31:11<\/strong> The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has <em>commanded<\/em>. He, not we, determines the terms by which we come to him.<\/p>","summary_ro":"31:11 The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has commanded. He, not we, determines the terms by which we come to him.","summary_en":"31:11 The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has commanded. He, not we, determines the terms by which we come to him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99227,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:11","title_en":"Study Note: Exodul 31:11","content_ro":"<p><strong>31:11<\/strong> The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has <em>commanded<\/em>. He, not we, determines the terms by which we come to him.<\/p>","content_en":"<p><strong>31:11<\/strong> The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has <em>commanded<\/em>. He, not we, determines the terms by which we come to him.<\/p>","summary_ro":"31:11 The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has commanded. He, not we, determines the terms by which we come to him.","summary_en":"31:11 The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has commanded. He, not we, determines the terms by which we come to him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126853,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:11","title_en":"Study Note: Exodul 31:11","content_ro":"<p><strong>31:11<\/strong> The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has <em>commanded<\/em>. He, not we, determines the terms by which we come to him.<\/p>","content_en":"<p><strong>31:11<\/strong> The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has <em>commanded<\/em>. He, not we, determines the terms by which we come to him.<\/p>","summary_ro":"31:11 The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has commanded. He, not we, determines the terms by which we come to him.","summary_en":"31:11 The point throughout this entire section (25:1–40:38) is that God intends to meet his people’s need for some tangible representation of his presence, but it must be done in the way he has commanded. He, not we, determines the terms by which we come to him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":43976,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:12","title_en":"Study Note: Exodul 31:12","content_ro":"<p><strong>31:12-18<\/strong> The Sabbath was understood to be the unique <em>sign of the covenant<\/em> (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people <em>holy<\/em><em>,<\/em> that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 20:8-11 and study notes).<\/p>","content_en":"<p><strong>31:12-18<\/strong> The Sabbath was understood to be the unique <em>sign of the covenant<\/em> (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people <em>holy<\/em><em>,<\/em> that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 20:8-11 and study notes).<\/p>","summary_ro":"31:12-18 The Sabbath was understood to be the unique sign of the covenant (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people holy, that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 2...","summary_en":"31:12-18 The Sabbath was understood to be the unique sign of the covenant (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people holy, that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 2...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71602,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:12","title_en":"Study Note: Exodul 31:12","content_ro":"<p><strong>31:12-18<\/strong> The Sabbath was understood to be the unique <em>sign of the covenant<\/em> (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people <em>holy<\/em><em>,<\/em> that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 20:8-11 and study notes).<\/p>","content_en":"<p><strong>31:12-18<\/strong> The Sabbath was understood to be the unique <em>sign of the covenant<\/em> (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people <em>holy<\/em><em>,<\/em> that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 20:8-11 and study notes).<\/p>","summary_ro":"31:12-18 The Sabbath was understood to be the unique sign of the covenant (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people holy, that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 2...","summary_en":"31:12-18 The Sabbath was understood to be the unique sign of the covenant (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people holy, that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 2...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99228,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:12","title_en":"Study Note: Exodul 31:12","content_ro":"<p><strong>31:12-18<\/strong> The Sabbath was understood to be the unique <em>sign of the covenant<\/em> (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people <em>holy<\/em><em>,<\/em> that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 20:8-11 and study notes).<\/p>","content_en":"<p><strong>31:12-18<\/strong> The Sabbath was understood to be the unique <em>sign of the covenant<\/em> (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people <em>holy<\/em><em>,<\/em> that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 20:8-11 and study notes).<\/p>","summary_ro":"31:12-18 The Sabbath was understood to be the unique sign of the covenant (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people holy, that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 2...","summary_en":"31:12-18 The Sabbath was understood to be the unique sign of the covenant (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people holy, that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 2...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126854,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:12","title_en":"Study Note: Exodul 31:12","content_ro":"<p><strong>31:12-18<\/strong> The Sabbath was understood to be the unique <em>sign of the covenant<\/em> (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people <em>holy<\/em><em>,<\/em> that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 20:8-11 and study notes).<\/p>","content_en":"<p><strong>31:12-18<\/strong> The Sabbath was understood to be the unique <em>sign of the covenant<\/em> (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people <em>holy<\/em><em>,<\/em> that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 20:8-11 and study notes).<\/p>","summary_ro":"31:12-18 The Sabbath was understood to be the unique sign of the covenant (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people holy, that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 2...","summary_en":"31:12-18 The Sabbath was understood to be the unique sign of the covenant (31:13, 16, 17; see also 20:8-11; Isa 58:13-14; Jer 17:21-27; Neh 13:15-22). The Sabbath is also said to figure significantly in the achievement of God’s underlying purpose of making his people holy, that is, set apart for his exclusive use and sharing his character (Exod 31:13, 14, 15). Resting from their own work (31:15, 17) was also a practical way of demonstrating genuine dependence on God to meet their needs (see 2...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":22711,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Concept of Law","title_en":"Biblical Concept of Law","content_ro":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","content_en":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","summary_ro":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","summary_en":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60430,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67642,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88056,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95268,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115682,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122894,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143308,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150520,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":43977,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:14","title_en":"Study Note: Exodul 31:14","content_ro":"<p><strong>31:14-15<\/strong> It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).<\/p>","content_en":"<p><strong>31:14-15<\/strong> It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).<\/p>","summary_ro":"31:14-15 It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).","summary_en":"31:14-15 It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71603,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:14","title_en":"Study Note: Exodul 31:14","content_ro":"<p><strong>31:14-15<\/strong> It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).<\/p>","content_en":"<p><strong>31:14-15<\/strong> It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).<\/p>","summary_ro":"31:14-15 It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).","summary_en":"31:14-15 It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99229,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:14","title_en":"Study Note: Exodul 31:14","content_ro":"<p><strong>31:14-15<\/strong> It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).<\/p>","content_en":"<p><strong>31:14-15<\/strong> It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).<\/p>","summary_ro":"31:14-15 It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).","summary_en":"31:14-15 It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126855,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:14","title_en":"Study Note: Exodul 31:14","content_ro":"<p><strong>31:14-15<\/strong> It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).<\/p>","content_en":"<p><strong>31:14-15<\/strong> It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).<\/p>","summary_ro":"31:14-15 It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).","summary_en":"31:14-15 It is absolutely important to learn that we can find life in God only by coming to him in his way. This is underlined by the death sentence for disobedience (see also Num 15:32-36). This is not to say that followers of God must always punish those who commit these offenses in this way; but here at the outset, it was vital to make this truth clear (see Acts 5:1-11). If the spiritual truth of this lesson has not been learned, mere ritual obedience will be of no value (see Col 2:16-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60087,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Death","title_en":"Death","content_ro":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","content_en":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","summary_ro":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","summary_en":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62046,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Violation of the Sacred","title_en":"Violation of the Sacred","content_ro":"<h3>Violation of the Sacred<\/h3>\n<p>Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he entered the Temple with a whip and drove out the merchants and money changers who were defiling the holy space for their own profit (John 2:13-16).<\/p>\n<p>There can be no violations with respect to God’s holy presence, and that certainly included the Temple in Jerusalem. The Temple represented God’s presence in creation, so all of its rituals needed to reflect its status as sacred and set apart for God alone. This meant that no one could enter it to make offerings except those anointed for the task.<\/p>\n<p>One particularly egregious sin was when King Uzziah entered the Temple to burn incense (2 Chr 26:16). The kings of Israel (unlike kings of other ancient Near Eastern cultures) were excluded from the sacred space because they were anointed only for the secular function of government. The king of Israel was not a priest. He was not God’s representative in sacred matters nor (as in other cultures) a god himself. He was a servant of God taken from among his brothers to administer the covenant in the community (Deut 17:18-20). So when King Uzziah tried to claim a priestly function that was not rightfully his, he violated the sanctuary that God had set apart for his own presence. In terms of the function of the Temple, this violation was no trivial matter.<\/p>\n<p>David provides a counterpoint to Uzziah’s arrogance (1 Sam 21:1-9). When his men were hungry, he knew they could find bread at the Tabernacle, but instead of claiming it for himself, he made his request to the priest, who gave them the holy bread with his blessing. By contrast, when Uzziah entered the Temple and violated this sacred space, his response was typical of arrogant human hearts (26:16). He assumed that, as king, he had the right to enter God’s sacred Temple. But he did not have that right, and he was judged with affliction by a skin disease and separation from daily life. The punishment was appropriate to the arrogance of his sin.<\/p>\n<p>Uzziah-like sacrilege remains an ever-present temptation. Any conduct that fails to glorify God is a violation of his sacred space. All of human history consists of the story of God restoring the entire heavens and earth to be the place of his dwelling. In the new covenant through Jesus Christ, God’s sacred space is not limited to a Temple in Jerusalem or any other building; he sets apart for himself the lives of people who trust in him (1 Cor 6:19-20). In his grace, God has made the people of the new covenant to be his temple on earth (1 Pet 2:4-5), to be the space where his holiness enters creation. History will be complete when all of heaven and earth becomes the temple of God (Isa 65:17-18; Rev 21:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:1-6; Exod 19:12-13; 31:14-15; Lev 10:1-20; 24:16-17; Num 1:51; 15:32-36; 2 Chr 26:16-21; 1 Cor 6:19-20<\/p>","content_en":"<h3>Violation of the Sacred<\/h3>\n<p>Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he entered the Temple with a whip and drove out the merchants and money changers who were defiling the holy space for their own profit (John 2:13-16).<\/p>\n<p>There can be no violations with respect to God’s holy presence, and that certainly included the Temple in Jerusalem. The Temple represented God’s presence in creation, so all of its rituals needed to reflect its status as sacred and set apart for God alone. This meant that no one could enter it to make offerings except those anointed for the task.<\/p>\n<p>One particularly egregious sin was when King Uzziah entered the Temple to burn incense (2 Chr 26:16). The kings of Israel (unlike kings of other ancient Near Eastern cultures) were excluded from the sacred space because they were anointed only for the secular function of government. The king of Israel was not a priest. He was not God’s representative in sacred matters nor (as in other cultures) a god himself. He was a servant of God taken from among his brothers to administer the covenant in the community (Deut 17:18-20). So when King Uzziah tried to claim a priestly function that was not rightfully his, he violated the sanctuary that God had set apart for his own presence. In terms of the function of the Temple, this violation was no trivial matter.<\/p>\n<p>David provides a counterpoint to Uzziah’s arrogance (1 Sam 21:1-9). When his men were hungry, he knew they could find bread at the Tabernacle, but instead of claiming it for himself, he made his request to the priest, who gave them the holy bread with his blessing. By contrast, when Uzziah entered the Temple and violated this sacred space, his response was typical of arrogant human hearts (26:16). He assumed that, as king, he had the right to enter God’s sacred Temple. But he did not have that right, and he was judged with affliction by a skin disease and separation from daily life. The punishment was appropriate to the arrogance of his sin.<\/p>\n<p>Uzziah-like sacrilege remains an ever-present temptation. Any conduct that fails to glorify God is a violation of his sacred space. All of human history consists of the story of God restoring the entire heavens and earth to be the place of his dwelling. In the new covenant through Jesus Christ, God’s sacred space is not limited to a Temple in Jerusalem or any other building; he sets apart for himself the lives of people who trust in him (1 Cor 6:19-20). In his grace, God has made the people of the new covenant to be his temple on earth (1 Pet 2:4-5), to be the space where his holiness enters creation. History will be complete when all of heaven and earth becomes the temple of God (Isa 65:17-18; Rev 21:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:1-6; Exod 19:12-13; 31:14-15; Lev 10:1-20; 24:16-17; Num 1:51; 15:32-36; 2 Chr 26:16-21; 1 Cor 6:19-20<\/p>","summary_ro":"Violation of the Sacred Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he enter...","summary_en":"Violation of the Sacred Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he enter...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87713,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Death","title_en":"Death","content_ro":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","content_en":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","summary_ro":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","summary_en":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89672,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Violation of the Sacred","title_en":"Violation of the Sacred","content_ro":"<h3>Violation of the Sacred<\/h3>\n<p>Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he entered the Temple with a whip and drove out the merchants and money changers who were defiling the holy space for their own profit (John 2:13-16).<\/p>\n<p>There can be no violations with respect to God’s holy presence, and that certainly included the Temple in Jerusalem. The Temple represented God’s presence in creation, so all of its rituals needed to reflect its status as sacred and set apart for God alone. This meant that no one could enter it to make offerings except those anointed for the task.<\/p>\n<p>One particularly egregious sin was when King Uzziah entered the Temple to burn incense (2 Chr 26:16). The kings of Israel (unlike kings of other ancient Near Eastern cultures) were excluded from the sacred space because they were anointed only for the secular function of government. The king of Israel was not a priest. He was not God’s representative in sacred matters nor (as in other cultures) a god himself. He was a servant of God taken from among his brothers to administer the covenant in the community (Deut 17:18-20). So when King Uzziah tried to claim a priestly function that was not rightfully his, he violated the sanctuary that God had set apart for his own presence. In terms of the function of the Temple, this violation was no trivial matter.<\/p>\n<p>David provides a counterpoint to Uzziah’s arrogance (1 Sam 21:1-9). When his men were hungry, he knew they could find bread at the Tabernacle, but instead of claiming it for himself, he made his request to the priest, who gave them the holy bread with his blessing. By contrast, when Uzziah entered the Temple and violated this sacred space, his response was typical of arrogant human hearts (26:16). He assumed that, as king, he had the right to enter God’s sacred Temple. But he did not have that right, and he was judged with affliction by a skin disease and separation from daily life. The punishment was appropriate to the arrogance of his sin.<\/p>\n<p>Uzziah-like sacrilege remains an ever-present temptation. Any conduct that fails to glorify God is a violation of his sacred space. All of human history consists of the story of God restoring the entire heavens and earth to be the place of his dwelling. In the new covenant through Jesus Christ, God’s sacred space is not limited to a Temple in Jerusalem or any other building; he sets apart for himself the lives of people who trust in him (1 Cor 6:19-20). In his grace, God has made the people of the new covenant to be his temple on earth (1 Pet 2:4-5), to be the space where his holiness enters creation. History will be complete when all of heaven and earth becomes the temple of God (Isa 65:17-18; Rev 21:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:1-6; Exod 19:12-13; 31:14-15; Lev 10:1-20; 24:16-17; Num 1:51; 15:32-36; 2 Chr 26:16-21; 1 Cor 6:19-20<\/p>","content_en":"<h3>Violation of the Sacred<\/h3>\n<p>Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he entered the Temple with a whip and drove out the merchants and money changers who were defiling the holy space for their own profit (John 2:13-16).<\/p>\n<p>There can be no violations with respect to God’s holy presence, and that certainly included the Temple in Jerusalem. The Temple represented God’s presence in creation, so all of its rituals needed to reflect its status as sacred and set apart for God alone. This meant that no one could enter it to make offerings except those anointed for the task.<\/p>\n<p>One particularly egregious sin was when King Uzziah entered the Temple to burn incense (2 Chr 26:16). The kings of Israel (unlike kings of other ancient Near Eastern cultures) were excluded from the sacred space because they were anointed only for the secular function of government. The king of Israel was not a priest. He was not God’s representative in sacred matters nor (as in other cultures) a god himself. He was a servant of God taken from among his brothers to administer the covenant in the community (Deut 17:18-20). So when King Uzziah tried to claim a priestly function that was not rightfully his, he violated the sanctuary that God had set apart for his own presence. In terms of the function of the Temple, this violation was no trivial matter.<\/p>\n<p>David provides a counterpoint to Uzziah’s arrogance (1 Sam 21:1-9). When his men were hungry, he knew they could find bread at the Tabernacle, but instead of claiming it for himself, he made his request to the priest, who gave them the holy bread with his blessing. By contrast, when Uzziah entered the Temple and violated this sacred space, his response was typical of arrogant human hearts (26:16). He assumed that, as king, he had the right to enter God’s sacred Temple. But he did not have that right, and he was judged with affliction by a skin disease and separation from daily life. The punishment was appropriate to the arrogance of his sin.<\/p>\n<p>Uzziah-like sacrilege remains an ever-present temptation. Any conduct that fails to glorify God is a violation of his sacred space. All of human history consists of the story of God restoring the entire heavens and earth to be the place of his dwelling. In the new covenant through Jesus Christ, God’s sacred space is not limited to a Temple in Jerusalem or any other building; he sets apart for himself the lives of people who trust in him (1 Cor 6:19-20). In his grace, God has made the people of the new covenant to be his temple on earth (1 Pet 2:4-5), to be the space where his holiness enters creation. History will be complete when all of heaven and earth becomes the temple of God (Isa 65:17-18; Rev 21:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:1-6; Exod 19:12-13; 31:14-15; Lev 10:1-20; 24:16-17; Num 1:51; 15:32-36; 2 Chr 26:16-21; 1 Cor 6:19-20<\/p>","summary_ro":"Violation of the Sacred Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he enter...","summary_en":"Violation of the Sacred Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he enter...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115339,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Death","title_en":"Death","content_ro":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","content_en":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","summary_ro":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","summary_en":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117298,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Violation of the Sacred","title_en":"Violation of the Sacred","content_ro":"<h3>Violation of the Sacred<\/h3>\n<p>Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he entered the Temple with a whip and drove out the merchants and money changers who were defiling the holy space for their own profit (John 2:13-16).<\/p>\n<p>There can be no violations with respect to God’s holy presence, and that certainly included the Temple in Jerusalem. The Temple represented God’s presence in creation, so all of its rituals needed to reflect its status as sacred and set apart for God alone. This meant that no one could enter it to make offerings except those anointed for the task.<\/p>\n<p>One particularly egregious sin was when King Uzziah entered the Temple to burn incense (2 Chr 26:16). The kings of Israel (unlike kings of other ancient Near Eastern cultures) were excluded from the sacred space because they were anointed only for the secular function of government. The king of Israel was not a priest. He was not God’s representative in sacred matters nor (as in other cultures) a god himself. He was a servant of God taken from among his brothers to administer the covenant in the community (Deut 17:18-20). So when King Uzziah tried to claim a priestly function that was not rightfully his, he violated the sanctuary that God had set apart for his own presence. In terms of the function of the Temple, this violation was no trivial matter.<\/p>\n<p>David provides a counterpoint to Uzziah’s arrogance (1 Sam 21:1-9). When his men were hungry, he knew they could find bread at the Tabernacle, but instead of claiming it for himself, he made his request to the priest, who gave them the holy bread with his blessing. By contrast, when Uzziah entered the Temple and violated this sacred space, his response was typical of arrogant human hearts (26:16). He assumed that, as king, he had the right to enter God’s sacred Temple. But he did not have that right, and he was judged with affliction by a skin disease and separation from daily life. The punishment was appropriate to the arrogance of his sin.<\/p>\n<p>Uzziah-like sacrilege remains an ever-present temptation. Any conduct that fails to glorify God is a violation of his sacred space. All of human history consists of the story of God restoring the entire heavens and earth to be the place of his dwelling. In the new covenant through Jesus Christ, God’s sacred space is not limited to a Temple in Jerusalem or any other building; he sets apart for himself the lives of people who trust in him (1 Cor 6:19-20). In his grace, God has made the people of the new covenant to be his temple on earth (1 Pet 2:4-5), to be the space where his holiness enters creation. History will be complete when all of heaven and earth becomes the temple of God (Isa 65:17-18; Rev 21:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:1-6; Exod 19:12-13; 31:14-15; Lev 10:1-20; 24:16-17; Num 1:51; 15:32-36; 2 Chr 26:16-21; 1 Cor 6:19-20<\/p>","content_en":"<h3>Violation of the Sacred<\/h3>\n<p>Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he entered the Temple with a whip and drove out the merchants and money changers who were defiling the holy space for their own profit (John 2:13-16).<\/p>\n<p>There can be no violations with respect to God’s holy presence, and that certainly included the Temple in Jerusalem. The Temple represented God’s presence in creation, so all of its rituals needed to reflect its status as sacred and set apart for God alone. This meant that no one could enter it to make offerings except those anointed for the task.<\/p>\n<p>One particularly egregious sin was when King Uzziah entered the Temple to burn incense (2 Chr 26:16). The kings of Israel (unlike kings of other ancient Near Eastern cultures) were excluded from the sacred space because they were anointed only for the secular function of government. The king of Israel was not a priest. He was not God’s representative in sacred matters nor (as in other cultures) a god himself. He was a servant of God taken from among his brothers to administer the covenant in the community (Deut 17:18-20). So when King Uzziah tried to claim a priestly function that was not rightfully his, he violated the sanctuary that God had set apart for his own presence. In terms of the function of the Temple, this violation was no trivial matter.<\/p>\n<p>David provides a counterpoint to Uzziah’s arrogance (1 Sam 21:1-9). When his men were hungry, he knew they could find bread at the Tabernacle, but instead of claiming it for himself, he made his request to the priest, who gave them the holy bread with his blessing. By contrast, when Uzziah entered the Temple and violated this sacred space, his response was typical of arrogant human hearts (26:16). He assumed that, as king, he had the right to enter God’s sacred Temple. But he did not have that right, and he was judged with affliction by a skin disease and separation from daily life. The punishment was appropriate to the arrogance of his sin.<\/p>\n<p>Uzziah-like sacrilege remains an ever-present temptation. Any conduct that fails to glorify God is a violation of his sacred space. All of human history consists of the story of God restoring the entire heavens and earth to be the place of his dwelling. In the new covenant through Jesus Christ, God’s sacred space is not limited to a Temple in Jerusalem or any other building; he sets apart for himself the lives of people who trust in him (1 Cor 6:19-20). In his grace, God has made the people of the new covenant to be his temple on earth (1 Pet 2:4-5), to be the space where his holiness enters creation. History will be complete when all of heaven and earth becomes the temple of God (Isa 65:17-18; Rev 21:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:1-6; Exod 19:12-13; 31:14-15; Lev 10:1-20; 24:16-17; Num 1:51; 15:32-36; 2 Chr 26:16-21; 1 Cor 6:19-20<\/p>","summary_ro":"Violation of the Sacred Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he enter...","summary_en":"Violation of the Sacred Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he enter...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142965,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Death","title_en":"Death","content_ro":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","content_en":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","summary_ro":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","summary_en":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144924,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Violation of the Sacred","title_en":"Violation of the Sacred","content_ro":"<h3>Violation of the Sacred<\/h3>\n<p>Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he entered the Temple with a whip and drove out the merchants and money changers who were defiling the holy space for their own profit (John 2:13-16).<\/p>\n<p>There can be no violations with respect to God’s holy presence, and that certainly included the Temple in Jerusalem. The Temple represented God’s presence in creation, so all of its rituals needed to reflect its status as sacred and set apart for God alone. This meant that no one could enter it to make offerings except those anointed for the task.<\/p>\n<p>One particularly egregious sin was when King Uzziah entered the Temple to burn incense (2 Chr 26:16). The kings of Israel (unlike kings of other ancient Near Eastern cultures) were excluded from the sacred space because they were anointed only for the secular function of government. The king of Israel was not a priest. He was not God’s representative in sacred matters nor (as in other cultures) a god himself. He was a servant of God taken from among his brothers to administer the covenant in the community (Deut 17:18-20). So when King Uzziah tried to claim a priestly function that was not rightfully his, he violated the sanctuary that God had set apart for his own presence. In terms of the function of the Temple, this violation was no trivial matter.<\/p>\n<p>David provides a counterpoint to Uzziah’s arrogance (1 Sam 21:1-9). When his men were hungry, he knew they could find bread at the Tabernacle, but instead of claiming it for himself, he made his request to the priest, who gave them the holy bread with his blessing. By contrast, when Uzziah entered the Temple and violated this sacred space, his response was typical of arrogant human hearts (26:16). He assumed that, as king, he had the right to enter God’s sacred Temple. But he did not have that right, and he was judged with affliction by a skin disease and separation from daily life. The punishment was appropriate to the arrogance of his sin.<\/p>\n<p>Uzziah-like sacrilege remains an ever-present temptation. Any conduct that fails to glorify God is a violation of his sacred space. All of human history consists of the story of God restoring the entire heavens and earth to be the place of his dwelling. In the new covenant through Jesus Christ, God’s sacred space is not limited to a Temple in Jerusalem or any other building; he sets apart for himself the lives of people who trust in him (1 Cor 6:19-20). In his grace, God has made the people of the new covenant to be his temple on earth (1 Pet 2:4-5), to be the space where his holiness enters creation. History will be complete when all of heaven and earth becomes the temple of God (Isa 65:17-18; Rev 21:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:1-6; Exod 19:12-13; 31:14-15; Lev 10:1-20; 24:16-17; Num 1:51; 15:32-36; 2 Chr 26:16-21; 1 Cor 6:19-20<\/p>","content_en":"<h3>Violation of the Sacred<\/h3>\n<p>Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he entered the Temple with a whip and drove out the merchants and money changers who were defiling the holy space for their own profit (John 2:13-16).<\/p>\n<p>There can be no violations with respect to God’s holy presence, and that certainly included the Temple in Jerusalem. The Temple represented God’s presence in creation, so all of its rituals needed to reflect its status as sacred and set apart for God alone. This meant that no one could enter it to make offerings except those anointed for the task.<\/p>\n<p>One particularly egregious sin was when King Uzziah entered the Temple to burn incense (2 Chr 26:16). The kings of Israel (unlike kings of other ancient Near Eastern cultures) were excluded from the sacred space because they were anointed only for the secular function of government. The king of Israel was not a priest. He was not God’s representative in sacred matters nor (as in other cultures) a god himself. He was a servant of God taken from among his brothers to administer the covenant in the community (Deut 17:18-20). So when King Uzziah tried to claim a priestly function that was not rightfully his, he violated the sanctuary that God had set apart for his own presence. In terms of the function of the Temple, this violation was no trivial matter.<\/p>\n<p>David provides a counterpoint to Uzziah’s arrogance (1 Sam 21:1-9). When his men were hungry, he knew they could find bread at the Tabernacle, but instead of claiming it for himself, he made his request to the priest, who gave them the holy bread with his blessing. By contrast, when Uzziah entered the Temple and violated this sacred space, his response was typical of arrogant human hearts (26:16). He assumed that, as king, he had the right to enter God’s sacred Temple. But he did not have that right, and he was judged with affliction by a skin disease and separation from daily life. The punishment was appropriate to the arrogance of his sin.<\/p>\n<p>Uzziah-like sacrilege remains an ever-present temptation. Any conduct that fails to glorify God is a violation of his sacred space. All of human history consists of the story of God restoring the entire heavens and earth to be the place of his dwelling. In the new covenant through Jesus Christ, God’s sacred space is not limited to a Temple in Jerusalem or any other building; he sets apart for himself the lives of people who trust in him (1 Cor 6:19-20). In his grace, God has made the people of the new covenant to be his temple on earth (1 Pet 2:4-5), to be the space where his holiness enters creation. History will be complete when all of heaven and earth becomes the temple of God (Isa 65:17-18; Rev 21:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:1-6; Exod 19:12-13; 31:14-15; Lev 10:1-20; 24:16-17; Num 1:51; 15:32-36; 2 Chr 26:16-21; 1 Cor 6:19-20<\/p>","summary_ro":"Violation of the Sacred Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he enter...","summary_en":"Violation of the Sacred Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he enter...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":12132,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Feasts and Festivals of Israel","title_en":"Feasts and Festivals of Israel","content_ro":"<h3>FEASTS AND FESTIVALS OF ISRAEL<\/h3>\n<p>Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion.<\/p>\n\n<p>In contemporary usage “festival” usually refers to activities extending over a period of time, while “feast” indicates one part of the celebration, often a meal. However, in religious usage, both ancient and modern, the two words are used interchangeably. The ancient Hebrews employed the words <span class=\"hebrew\" lang=\"he\">mo’ed<\/span> (“seasons”) and <span class=\"hebrew\" lang=\"he\">hag<\/span> for their great public celebrations, while feasts of a more private nature were commonly described by the term <span class=\"hebrew\" lang=\"he\">mishteh<\/span><em>.<\/em> The majority of English translations of Scripture do not differentiate between these words.<\/p>\n<p class=\"h2\" id=\"FeastsandTheirFunctions\">Feasts and Their Functions<\/p>\n<p>Each festival places great emphasis on community participation and on the continuity of social or religious tradition, especially where the celebrations are elements of a regular civil or religious calendar. Without community backing, even in a family celebration, no festival can be successful. When there is communal participation, a festival can reinforce the individual and community memory of specific occasions, and can perpetuate that store of recollection over years and generations. Such shared memory has a cohesive effect upon a cooperating community, large or small, and serves to establish the traditions by which the group lives. If the festival commemorates a particular event or celebrates some lofty ideal, that theme becomes more firmly embedded in the minds of the participants by being associated repeatedly with the rites and ceremonies performed. The feasts of the ancient Hebrews had this positive function. The great festivals of their religious calendar commemorated specific occasions when God had reached out in power to intervene for his people or had provided for them in their distress. By celebrating these feasts on a regular basis, the Hebrews continually affirmed that their God had directed their destiny. Their repeated rehearsal of God’s help and love for them reminded them that he was still able to sustain them. Especially in times of hardship, it pointed to the reality of God’s presence and activity among them. Faith sustained by this means furnished an invaluable spiritual dimension to the life of the nation and provided a sense of continuity under divine provision and guidance. Only when corrupt or pagan elements were introduced into festive occasions did this important ingredient of national life begin to lose its vitality.<\/p>\n<p class=\"h2\" id=\"OldTestamentFestivals\">Old Testament Festivals<\/p>\n<h5>General Festivals<\/h5>\n<p>These occasions were surprisingly numerous in Israel, considering the rather austere mode of life reflected in much of the OT. No doubt such celebrations offset or compensated for the hardships and insecurities of existence in the ancient Near East, and the Israelites made the most of every opportunity. A wedding was one of the most obvious occasions for celebration, and it is not surprising that a feast was prepared for the marriage of Rachel and Jacob (Gn 29:22) in which the whole neighborhood participated. Just how long this particular feast lasted is unknown, but some marriage festivals continued for a week, as in the case of the marriage between Samson and the woman of Timnah (Jgs 14:17). Wine that makes glad man’s heart (Ps 104:15) was consumed freely on such occasions.<\/p>\n<p>Birthdays were often observed in a festive spirit, especially where a royal person was concerned (Gn 40:20). Solomon’s dream was commemorated with a feast provided for his servants (1 Kgs 3:15), and when the temple was dedicated, the occasion was celebrated for a full week (8:65). Kings and queens held feasts periodically to mark certain occasions or to express goodwill (cf. Est 1:3; 2:18; 5:4, 14; 7:2, 7; Dn 5:1). Herdsmen traditionally made a feast for the shearing of the first sheep (Dt 18:4).<\/p>\n<h5>Preexilic Festivals<\/h5>\n<p>In addition to the general festivals, which were frequently of a secular nature, communal feasts were prescribed for the Israelites that had a specifically spiritual significance. They were meant to emphasize the activity of God on behalf of his people and to remind them that continued divine blessing depended upon their obedience to his will. The catalog of festivals in Leviticus 23:2 began with an injunction to observe the Sabbath. The seventh day, in which God ceased from creating (Gn 2:3), was holy, though it is difficult to determine the extent to which it was kept until the time of Moses (Ex 20:8-11). From that time on, Sabbath observance stressed refraining from all work so as to commemorate properly God’s own rest from creative activity (31:17) and his deliverance of his people from bondage in Egypt (Dt 5:12-15). Sabbath celebration was the sign of a special relationship between God and the Israelites. During this 24-hour period, even trivial tasks like making a fire (Ex 35:3) or gathering wood (Nm 15:32-33) were prohibited on pain of death. Journeys of any distance also came under the Sabbath ban (Ex 16:29). Special offerings were part of the observance (Nm 28:9-10), and the bread of the Presence was replaced in the tabernacle (Lv 24:5-8). Despite the restrictions on activity, the Sabbath was meant to symbolize a time of happiness and security in the presence of God (cf. Is 58:13-14), since its observance would bring blessing to the individual and to the whole land.<\/p>\n<h6>Festival of the New Moon<\/h6>\n<p>The new moon was a monthly celebration based on the lunar calendar. It was especially appropriate for an agricultural people, since everyone could tell when the moon was new. Special offerings were prescribed for this festival, consisting of a burnt sacrifice, a grain offering, and a drink offering (Nm 28:11-15). In addition, a male goat was sacrificed to God as a sin offering, and trumpet blasts were sounded over the sacrificial offerings as a memorial before God (10:10). The sacrifices prescribed for the new moon festival were significantly greater than those required in Numbers 28:9-10 for the weekly Sabbath.<\/p>\n<p>This lunar feast was popular throughout Israelite history. During the monarchy, the Levites were required to assist the Aaronic priests at the new moon festival, as well as on the Sabbath (1 Chr 23:29-31). The preexilic prophets may well have taken advantage of the large gatherings to give guidance to the people or proclaim prophetic oracles (cf. 2 Kgs 4:23), though to what extent this was done is uncertain. Not everyone found the period of rest and celebration valuable, however, and Amos (Am 8:5) complained about those avaricious Israelites who felt that such observances interfered with the business of making a living. The feast could not be observed when the Judeans were in exile in Babylonia (cf. Hos 2:11), but under Ezra and Nehemiah, its observance was restored (Neh 10:33). In Isaiah 66:22-23 it was related to Israel’s final destiny and was an accepted part of the ordinances for Ezekiel’s ideal temple (Ez 45:17).<\/p>\n<p>The purpose of the festival was to enhance the unity of national life by reminding the Israelites that God’s covenant with their ancestors was permanent and still binding upon the nation. It also stressed the loving nature and providence of a God who could begin such a relationship and carry out his promises with complete faithfulness (cf. Ps 104:19).<\/p>\n<h6>The Festival of Trumpets<\/h6>\n<p>The Festival of Trumpets was celebrated on the first day of the seventh new moon. This month, subsequently named Tishri, was especially holy, and for this reason was governed by certain regulations different from those of ordinary new moon festivals. The trumpets were blown on the first day (Lv 23:24) as the animal and cereal sacrifices were offered. From Numbers 29:2-6 it appears that the offerings required for this particular feast exceeded those prescribed for normal Sabbath sacrifice, but were somewhat less than those required for the regular new moon festival (cf. Nm 28:11). This feast was to be observed as a day of solemn rest and as a holy convocation, and the trumpets were sounded as a triumphant memorial to God’s great provision for his people through the Sinai covenant.<\/p>\n<p>The seventh month was particularly sacred, partly because of its place in the hallowed cycle of sevens, but also because the Day of Atonement (or Yom Kippur) and the Feast of Tabernacles, or Booths (Shelters), occurred during this period. The latter feast followed the Day of Atonement by some five days (Lv 23:33), and its joyful character served to offset somewhat the solemnity of the annual penitential occasion when the nation confessed its collective sins and saw them banished symbolically into the wilderness as the scapegoat was driven from the congregation.<\/p>\n<h6>The Sabbatical Year<\/h6>\n<p>Another festival closely connected with the institution of the Sabbath was the sabbatical year. At the end of each cycle of six years, the following 12 months were observed as a “sabbath of rest for the land.” During this interval, the ground was to lie fallow (Ex 23:11) without any form of cultivation, and whatever sprouted and grew from it naturally was assigned to the poor and needy (Lv 25:6). This provision for the land itself constituted one of the most important ecological principles of Scripture. Like God’s people, the land was holy, and just as they needed to have regular intervals of rest from daily work in order to regain their energy and spiritual vitality through worship, so the ground needed to rest and recuperate from the strain of constant cultivation. The festival reminded the Israelites that the land on which they lived had been given to them by God in fulfillment of his covenant undertaking to provide richly for their physical needs (cf. Dt 8:7-10). To keep the Israelites from experiencing any shortages or other hardships during the Year of Sabbath, God promised that in the year immediately preceding the sabbatical period, the land would bear fruit to suffice for the next three years (Lv 25:21). This assurance was based upon the experience of the wilderness wanderings, when on the sixth day of the week sufficient manna appeared to last through the Sabbath (Ex 16:5).<\/p>\n<p>In this festival period, God’s absolute claim over the land was reaffirmed (cf. Lv 25:23), and the faith of the nation in God’s ability to provide for future needs was reinforced. The provisions that freed the land for a year from agricultural bondage were paralleled in the seventh year of rest by those requiring liberation of slaves and debtors. These underprivileged members of society were to be released from their obligations of servitude. As a result, men and women who had become slaves for one reason or another were given personal liberty (Ex 21:2-6), and under proclamation of the Lord’s release, the provisions applying to debt were rescinded (Dt 15:1-6). The sabbatical year seems to have been a regular part of preexilic Israelite life, although some abuses were noted in Jeremiah 34:8-22. There the prophet took advantage of the opportunity presented to instruct the people in the nature and purpose of the sabbatical year ordinance. He also warned the wayward Judeans that because they had disobeyed the commands of God in denying proper liberty to their slaves, they would have their own freedom taken away in a far more serious manner by being carried captive to Babylonia after seeing their land destroyed. The lesson was not lost upon those who returned from exile, for under the administration of Nehemiah, the Jews bound themselves by a covenant to observe the principle of the sabbatical year (Neh 10:31). This undertaking evidently took its impetus from the reading of the law of Moses at the Feast of Booths (Shelters), which coincidentally occurred at the beginning of the sabbatical year (Neh 8:13-18).<\/p>\n<h6>Jubilee<\/h6>\n<p>Still another feast based on the principle of the sabbath was the Year of Jubilee, or Pentecostal year (Lv 25:8-55; 27:17-24). As the sabbatical year was related to the concept of the seventh day, so the Pentecostal (50th) year marked the completion of a cycle of seven sabbatical years. The commencement of a jubilee year was proclaimed on the Day of Atonement throughout the land by means of trumpet blasts (Lv 25:9). The activities that took place during the Pentecostal year were similar to those prescribed for the sabbatical year. A special feature was that land that had been sold during the preceding 49 years was returned to its original owners, a procedure that sometimes involved financial adjustments. To prevent abuse of the process through opportunism or speculation, the Hebrews were instructed to deal fairly and honestly with one another in the fear of God, who was the real owner of the land (Lv 25:14-17). As with the sabbatical year, God promised to make provision before the jubilee year so that no one would suffer hardship. It was during the Year of Jubilee that those who were slaves in Hebrew households were given their liberty, so that everyone in the land would commence a new cycle of sabbatical years on the same footing, as free persons under God.<\/p>\n<h5>Seasonal Festivals<\/h5>\n<p>Three annual festivals that followed the seasons of the year rather than phases of the moon furnished important occasions for commemorating God’s power and provision in national life. These festivals were designated by the term <span class=\"hebrew\" lang=\"he\">hag<\/span><em>,<\/em> indicating a festival usually observed by some sort of pilgrimage. These three festivals were prescribed in Exodus 23:14-17 and Deuteronomy 16:16, and consisted of the Feast of Passover and Unleavened Bread, the Feast of Weeks (Pentecost), and the Festival of Booths (Tabernacles). On these occasions, all the males of Israel were commanded to make pilgrimage to the sanctuary and celebrate these festivals (Ex 12:14). The Passover and the Feast of Unleavened Bread were originally separate ordinances, but since the latter always followed immediately upon the Passover rite, they naturally blended into a single festival.<\/p>\n<h6>Passover<\/h6>\n<p>The Passover was of supreme theological significance for the Israelites, since it marked one of the most momentous acts of divine intervention in their history, the beginning of their deliverance from bondage in Egypt when, in the final plague, God destroyed the firstborn of the Egyptians but spared those Israelites whose homes had blood smeared on the doorposts (Ex 12:11-30). God commanded that the day was to be observed as a memorial feast (v 14), and the next Passover celebration occurred in the Sinai Desert (Nm 9:1-5). In the Hebrew calendar the Passover festival came in the first month, called Abib in Deuteronomy 16:1, but known after the exile as Nisan (cf. Neh 2:1). The Passover rite took place the 14th evening (Lv 23:5), and this was followed by a seven-day period during which nothing leavened was to be eaten. The principle for removing all leaven from bread was similar to that underlying the draining of blood from animal flesh. Both leaven and blood had quickening power and were to be kept separate as an offering to God. The first and seventh days of this period were marked by a holy assembly, during which the only work permitted was the preparation of food (Ex 12:16). This period when unleavened bread was eaten was described as a festival because it opened the seven-week period of grain harvest (Dt 16:9). During this feast, special burnt sacrifices were offered, followed with a sheaf of newly harvested barley at the Feast of Firstfruits. By NT times the festivals of Passover and Unleavened Bread were well-attended celebrations and were known as the “days of unleavened bread” (Lk 22:1; Acts 12:3). The theme of Israel’s deliverance from the power of Egypt by divine intervention assured the Israelites that God was always ready to act on behalf of a faithful and obedient covenant people. It also reminded them that they had once been slaves (Dt 16:12). In Israelite life the early Passover and Unleavened Bread observances were comparatively simple in character, but during the monarchy more elaborate Passover rituals came into use (cf. 2 Kgs 23:21-23; 2 Chr 35:1-19).<\/p>\n<h6>Pentecost<\/h6>\n<p>The second great festival, Pentecost (or Weeks) lasted one day only and was observed on the 50th day after the newly harvested barley sheaf had been waved before the Lord at the end of the Feast of Unleavened Bread (Dt 16:9-12). The festival marked the end of the barley harvest and the beginning of the wheat harvest, the beginning of the period when firstfruits could be offered (cf. Ex 23:16; 34:22; Nm 28:26). The feast day was marked by the presentation of two wheat-flour loaves along with sacrifices of seven lambs, two rams, and a bull (Lv 23:15-20). Freewill gifts to God were presented to reflect gratitude for his blessings, and the entire occasion was one of communal rejoicing (Dt 16:10-11). Since Pentecost was essentially a harvest festival (Ex 23:16), the Israelites were called on to recognize that they depended entirely upon God for their material prosperity. In Deuteronomy 26, specific instructions were given for the ritual of presenting firstfruits from the harvest. It comprised a great confession of faith set within the framework of Israel’s history, and it recounted God’s deliverance of the nation from Egyptian oppression and his provision of a land that could amply supply the needs of his people.<\/p>\n<h6>Festival of Tabernacles<\/h6>\n<p>This festival, known variously as the Feast of Booths, Tabernacles, Shelters (Lv 23:34; Dt 16:13), or Ingathering (Ex 34:22), was the third great occasion that all Hebrew males were required to observe annually. It began on the 15th day of the seventh month (Tishri), shortly after the observance of the Day of Atonement, which fell on the 10th day. The Feast of Booths lasted for one week and involved pilgrimage. It was associated initially with the end of the year (Ex 34:22), when the agricultural work had been completed. The first day was marked by a symbolic cessation from all activity, after which burnt offerings were presented to the Lord. The eighth day was also one on which the congregation of Israel abstained from manual work and again offered burnt sacrifices. Leviticus 23:39-43 furnished details for the rituals that gave the festival its special name of booths or shelters or tabernacles. The fruit of “goodly trees” was to be gathered on the first day of the feast, along with palm fronds, willow branches, and boughs from trees in full leaf. From these, rough shelters or booths were to be constructed in which the people lived for the week of the feast. Every seventh year the observances were marked by a public recital of the covenant provisions to which the Israelites under Moses had committed themselves, a procedure designed to keep fresh in their minds the obligations as well as the blessings of the covenant relationship. A particularly significant observance of the Feast of Tabernacles took place in the time of Ezra, when the Judean community returned from Babylon—a celebration of a kind unknown for centuries (Neh 8:13-18). From the context it appears that observance of the feast had lapsed during the monarchy. The feast at Shiloh where Hannah was mistaken for a drunken woman and the feast referred to in Judges 21:19 were evidently the Feast of Booths. In a prophetic vision in which he saw all nations coming to Jerusalem to observe the Festival of Booths, Zechariah warned that those who did not continue this tradition could expect hardship and shortages of food (Zec 14:16-19).<\/p>\n<h5>Postexilic Festivals<\/h5>\n<p>There are a few minor festivals that were created in the period after the Jews returned from exile; some of these festivals had their origin in specific historical occasions.<\/p>\n<h6>The Festival of Purim<\/h6>\n<p>The Festival of Purim, also known as the Festival of Lots, was a joyful occasion occurring on the 14th day of the 12th month (Adar). It celebrated the way in which Esther and Mordecai were used by God to deliver his people in the Persian Empire from extermination by Haman (Est 9:21, 24-28). The feast was observed on the 14th day of Adar by those living in villages, and on the 15th by the inhabitants of walled towns and cities. The explanation of the name of the festival is given in Esther 9:24-26, and its observance reminded the Hebrews of God’s ability to save them during a time of anti-Semitic activity in Persia. The deliverance memorialized in this festival has consoled the Jews on other occasions when they have suffered persecution. Traditionally the scroll of Esther was read aloud in the synagogue on the evening before the feast, and there was a great outcry, especially among the children present, whenever the names of the hated Haman and his sons were mentioned.<\/p>\n<h6>Festival of the Dedication of the Temple<\/h6>\n<p>Another joyous festival that lasted for eight days was the Feast of the Dedication of the Temple (1 Macc 4:52-59; 2 Macc 10:6-8), familiar to modern readers as Hanukkah, or the Festival of Lights. The specific dedication that prompted the feast occurred in 164 <span>BC<\/span>, when Judas Maccabeus reconsecrated the temple in Jerusalem after it had been defiled by Antiochus IV Epiphanes. The celebrations commenced on the 25th day of the ninth month (Kislev) and were marked at night by blazing lights and lanterns. The stories of brave opposition by the Maccabees to the crushing forces of paganism were recounted, and the feast was one of praise to God for his marvelous deliverance of the Jews during the Maccabean period.<\/p>\n<p class=\"h2\" id=\"NewTestamentFestivals\">New Testament Festivals<\/p>\n<p>In Christ’s time the Sabbath was observed rigorously and was the occasion for synagogue worship (cf. Lk 4:16; Acts 13:14; 18:4). Pharisaic law prohibited all work, and Jesus came into conflict with the authorities periodically for breaches of the Sabbath regulations (cf. Mt 12:1-4; Mk 3:1-5; Lk 13:10-17). In the primitive church, worship occurred on “the first day of the week” (i.e., Sunday) to commemorate Christ’s resurrection. The early Christians initially participated in Jewish ceremonies (cf. Acts 20:16; 1 Cor 16:8). It was during the Feast of Pentecost, after Christ’s resurrection and ascension, that the Spirit was poured out (Acts 2:1-4), fulfilling Joel 2:28-32 and commencing the history of the Christian church as such.<\/p>\n<p>The Passover and Feast of Unleavened Bread were of great significance in the life of Christ (cf. Jn 4:45; 5:1; 6:4; 12:1-26), for the occasion was a very popular one in NT times (cf. 12:20). On the Passover, Pilate had instituted the custom of clemency to a prisoner nominated by the populace (Mt 27:15; Mk 15:6). Jesus participated actively in the Passover rituals (cf. Lk 2:42; Jn 2:13; 6:4). The Last Supper with his disciples occurred just prior to the Passover (Jn 13:1), when Judas Iscariot betrayed Jesus to the Pharisees (Lk 22:4-6). The breaking of bread and the drinking of wine at that Passover celebration (Mk 14:22-25) were related directly to Christ’s forthcoming death on the cross in a sacramental manner. Christ’s disciples were instructed to observe this rite as a memorial of his suffering and death for human sin (1 Cor 11:24-26) and as a proclamation of the power of the cross until the Lord returns in glory. Some scholars have suggested that Christ was actually hanging on the cross when the Passover lamb was being slaughtered, and if that chronology is correct, it would represent Jesus graphically as the “Lamb of God, who takes away the sin of the world” (Jn 1:29, <span>rsv<\/span>). Jesus was also present once when the Feast of Tabernacles was celebrated (7:10). In his day water was carried in procession from the pool of Siloam as an offering to God, and the ceremony most probably prompted Christ’s discourse on living water and eternal life (vv 37-39). On at least one occasion Jesus was in Jerusalem when the Festival of Lights occurred (Jn 10:22) and narrowly missed death by stoning.<\/p>\n<p>Jesus was entertained occasionally at private feasts (cf. Lk 5:29), and once remedied an emergency situation when the wine ran out at a wedding ceremony (Jn 2:8-10). He was critical of the Pharisees for securing the chief seats at feasts (Mt 23:6; Mk 12:39; Lk 20:46) and taught that festivals ought to benefit the poor (Lk 14:13).<\/p>\n<p class=\"h2\" id=\"SymbolismofFeasts\">Symbolism of Feasts<\/p>\n<p>Many aspects of the ancient Hebrew feasts were interpreted symbolically in the early church. Paul regarded the earliest Hebrew Christians as the firstfruits of the Israel of God (Rom 11:16). In Romans 8:23, the Holy Spirit as possessed by Christians was regarded as only a token of what was to come, and as such was the firstfruit of the Spirit. Christians themselves were described in James 1:18 as the firstfruits of God’s creatures who were brought forth by the Word of Truth. The resurrection of Jesus was considered by Paul to be the firstfruits of those who slept (1 Cor 15:20, 23). In an allusion to OT festivals, Paul spoke of the Sabbaths, new moons, and feasts as merely being a shadow of good things to come (Col 2:16-17). The Passover was used figuratively to emphasize that Christ our Passover Lamb had been sacrificed for us. Believers were urged to keep the feast with the unleavened bread of sincerity and truth, and not with the old leaven of malice and evil (1 Cor 5:7-8).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Offerings and Sacrifices; Tabernacle; Temple.<\/p>","content_en":"<h3>FEASTS AND FESTIVALS OF ISRAEL<\/h3>\n<p>Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion.<\/p>\n\n<p>In contemporary usage “festival” usually refers to activities extending over a period of time, while “feast” indicates one part of the celebration, often a meal. However, in religious usage, both ancient and modern, the two words are used interchangeably. The ancient Hebrews employed the words <span class=\"hebrew\" lang=\"he\">mo’ed<\/span> (“seasons”) and <span class=\"hebrew\" lang=\"he\">hag<\/span> for their great public celebrations, while feasts of a more private nature were commonly described by the term <span class=\"hebrew\" lang=\"he\">mishteh<\/span><em>.<\/em> The majority of English translations of Scripture do not differentiate between these words.<\/p>\n<p class=\"h2\" id=\"FeastsandTheirFunctions\">Feasts and Their Functions<\/p>\n<p>Each festival places great emphasis on community participation and on the continuity of social or religious tradition, especially where the celebrations are elements of a regular civil or religious calendar. Without community backing, even in a family celebration, no festival can be successful. When there is communal participation, a festival can reinforce the individual and community memory of specific occasions, and can perpetuate that store of recollection over years and generations. Such shared memory has a cohesive effect upon a cooperating community, large or small, and serves to establish the traditions by which the group lives. If the festival commemorates a particular event or celebrates some lofty ideal, that theme becomes more firmly embedded in the minds of the participants by being associated repeatedly with the rites and ceremonies performed. The feasts of the ancient Hebrews had this positive function. The great festivals of their religious calendar commemorated specific occasions when God had reached out in power to intervene for his people or had provided for them in their distress. By celebrating these feasts on a regular basis, the Hebrews continually affirmed that their God had directed their destiny. Their repeated rehearsal of God’s help and love for them reminded them that he was still able to sustain them. Especially in times of hardship, it pointed to the reality of God’s presence and activity among them. Faith sustained by this means furnished an invaluable spiritual dimension to the life of the nation and provided a sense of continuity under divine provision and guidance. Only when corrupt or pagan elements were introduced into festive occasions did this important ingredient of national life begin to lose its vitality.<\/p>\n<p class=\"h2\" id=\"OldTestamentFestivals\">Old Testament Festivals<\/p>\n<h5>General Festivals<\/h5>\n<p>These occasions were surprisingly numerous in Israel, considering the rather austere mode of life reflected in much of the OT. No doubt such celebrations offset or compensated for the hardships and insecurities of existence in the ancient Near East, and the Israelites made the most of every opportunity. A wedding was one of the most obvious occasions for celebration, and it is not surprising that a feast was prepared for the marriage of Rachel and Jacob (Gn 29:22) in which the whole neighborhood participated. Just how long this particular feast lasted is unknown, but some marriage festivals continued for a week, as in the case of the marriage between Samson and the woman of Timnah (Jgs 14:17). Wine that makes glad man’s heart (Ps 104:15) was consumed freely on such occasions.<\/p>\n<p>Birthdays were often observed in a festive spirit, especially where a royal person was concerned (Gn 40:20). Solomon’s dream was commemorated with a feast provided for his servants (1 Kgs 3:15), and when the temple was dedicated, the occasion was celebrated for a full week (8:65). Kings and queens held feasts periodically to mark certain occasions or to express goodwill (cf. Est 1:3; 2:18; 5:4, 14; 7:2, 7; Dn 5:1). Herdsmen traditionally made a feast for the shearing of the first sheep (Dt 18:4).<\/p>\n<h5>Preexilic Festivals<\/h5>\n<p>In addition to the general festivals, which were frequently of a secular nature, communal feasts were prescribed for the Israelites that had a specifically spiritual significance. They were meant to emphasize the activity of God on behalf of his people and to remind them that continued divine blessing depended upon their obedience to his will. The catalog of festivals in Leviticus 23:2 began with an injunction to observe the Sabbath. The seventh day, in which God ceased from creating (Gn 2:3), was holy, though it is difficult to determine the extent to which it was kept until the time of Moses (Ex 20:8-11). From that time on, Sabbath observance stressed refraining from all work so as to commemorate properly God’s own rest from creative activity (31:17) and his deliverance of his people from bondage in Egypt (Dt 5:12-15). Sabbath celebration was the sign of a special relationship between God and the Israelites. During this 24-hour period, even trivial tasks like making a fire (Ex 35:3) or gathering wood (Nm 15:32-33) were prohibited on pain of death. Journeys of any distance also came under the Sabbath ban (Ex 16:29). Special offerings were part of the observance (Nm 28:9-10), and the bread of the Presence was replaced in the tabernacle (Lv 24:5-8). Despite the restrictions on activity, the Sabbath was meant to symbolize a time of happiness and security in the presence of God (cf. Is 58:13-14), since its observance would bring blessing to the individual and to the whole land.<\/p>\n<h6>Festival of the New Moon<\/h6>\n<p>The new moon was a monthly celebration based on the lunar calendar. It was especially appropriate for an agricultural people, since everyone could tell when the moon was new. Special offerings were prescribed for this festival, consisting of a burnt sacrifice, a grain offering, and a drink offering (Nm 28:11-15). In addition, a male goat was sacrificed to God as a sin offering, and trumpet blasts were sounded over the sacrificial offerings as a memorial before God (10:10). The sacrifices prescribed for the new moon festival were significantly greater than those required in Numbers 28:9-10 for the weekly Sabbath.<\/p>\n<p>This lunar feast was popular throughout Israelite history. During the monarchy, the Levites were required to assist the Aaronic priests at the new moon festival, as well as on the Sabbath (1 Chr 23:29-31). The preexilic prophets may well have taken advantage of the large gatherings to give guidance to the people or proclaim prophetic oracles (cf. 2 Kgs 4:23), though to what extent this was done is uncertain. Not everyone found the period of rest and celebration valuable, however, and Amos (Am 8:5) complained about those avaricious Israelites who felt that such observances interfered with the business of making a living. The feast could not be observed when the Judeans were in exile in Babylonia (cf. Hos 2:11), but under Ezra and Nehemiah, its observance was restored (Neh 10:33). In Isaiah 66:22-23 it was related to Israel’s final destiny and was an accepted part of the ordinances for Ezekiel’s ideal temple (Ez 45:17).<\/p>\n<p>The purpose of the festival was to enhance the unity of national life by reminding the Israelites that God’s covenant with their ancestors was permanent and still binding upon the nation. It also stressed the loving nature and providence of a God who could begin such a relationship and carry out his promises with complete faithfulness (cf. Ps 104:19).<\/p>\n<h6>The Festival of Trumpets<\/h6>\n<p>The Festival of Trumpets was celebrated on the first day of the seventh new moon. This month, subsequently named Tishri, was especially holy, and for this reason was governed by certain regulations different from those of ordinary new moon festivals. The trumpets were blown on the first day (Lv 23:24) as the animal and cereal sacrifices were offered. From Numbers 29:2-6 it appears that the offerings required for this particular feast exceeded those prescribed for normal Sabbath sacrifice, but were somewhat less than those required for the regular new moon festival (cf. Nm 28:11). This feast was to be observed as a day of solemn rest and as a holy convocation, and the trumpets were sounded as a triumphant memorial to God’s great provision for his people through the Sinai covenant.<\/p>\n<p>The seventh month was particularly sacred, partly because of its place in the hallowed cycle of sevens, but also because the Day of Atonement (or Yom Kippur) and the Feast of Tabernacles, or Booths (Shelters), occurred during this period. The latter feast followed the Day of Atonement by some five days (Lv 23:33), and its joyful character served to offset somewhat the solemnity of the annual penitential occasion when the nation confessed its collective sins and saw them banished symbolically into the wilderness as the scapegoat was driven from the congregation.<\/p>\n<h6>The Sabbatical Year<\/h6>\n<p>Another festival closely connected with the institution of the Sabbath was the sabbatical year. At the end of each cycle of six years, the following 12 months were observed as a “sabbath of rest for the land.” During this interval, the ground was to lie fallow (Ex 23:11) without any form of cultivation, and whatever sprouted and grew from it naturally was assigned to the poor and needy (Lv 25:6). This provision for the land itself constituted one of the most important ecological principles of Scripture. Like God’s people, the land was holy, and just as they needed to have regular intervals of rest from daily work in order to regain their energy and spiritual vitality through worship, so the ground needed to rest and recuperate from the strain of constant cultivation. The festival reminded the Israelites that the land on which they lived had been given to them by God in fulfillment of his covenant undertaking to provide richly for their physical needs (cf. Dt 8:7-10). To keep the Israelites from experiencing any shortages or other hardships during the Year of Sabbath, God promised that in the year immediately preceding the sabbatical period, the land would bear fruit to suffice for the next three years (Lv 25:21). This assurance was based upon the experience of the wilderness wanderings, when on the sixth day of the week sufficient manna appeared to last through the Sabbath (Ex 16:5).<\/p>\n<p>In this festival period, God’s absolute claim over the land was reaffirmed (cf. Lv 25:23), and the faith of the nation in God’s ability to provide for future needs was reinforced. The provisions that freed the land for a year from agricultural bondage were paralleled in the seventh year of rest by those requiring liberation of slaves and debtors. These underprivileged members of society were to be released from their obligations of servitude. As a result, men and women who had become slaves for one reason or another were given personal liberty (Ex 21:2-6), and under proclamation of the Lord’s release, the provisions applying to debt were rescinded (Dt 15:1-6). The sabbatical year seems to have been a regular part of preexilic Israelite life, although some abuses were noted in Jeremiah 34:8-22. There the prophet took advantage of the opportunity presented to instruct the people in the nature and purpose of the sabbatical year ordinance. He also warned the wayward Judeans that because they had disobeyed the commands of God in denying proper liberty to their slaves, they would have their own freedom taken away in a far more serious manner by being carried captive to Babylonia after seeing their land destroyed. The lesson was not lost upon those who returned from exile, for under the administration of Nehemiah, the Jews bound themselves by a covenant to observe the principle of the sabbatical year (Neh 10:31). This undertaking evidently took its impetus from the reading of the law of Moses at the Feast of Booths (Shelters), which coincidentally occurred at the beginning of the sabbatical year (Neh 8:13-18).<\/p>\n<h6>Jubilee<\/h6>\n<p>Still another feast based on the principle of the sabbath was the Year of Jubilee, or Pentecostal year (Lv 25:8-55; 27:17-24). As the sabbatical year was related to the concept of the seventh day, so the Pentecostal (50th) year marked the completion of a cycle of seven sabbatical years. The commencement of a jubilee year was proclaimed on the Day of Atonement throughout the land by means of trumpet blasts (Lv 25:9). The activities that took place during the Pentecostal year were similar to those prescribed for the sabbatical year. A special feature was that land that had been sold during the preceding 49 years was returned to its original owners, a procedure that sometimes involved financial adjustments. To prevent abuse of the process through opportunism or speculation, the Hebrews were instructed to deal fairly and honestly with one another in the fear of God, who was the real owner of the land (Lv 25:14-17). As with the sabbatical year, God promised to make provision before the jubilee year so that no one would suffer hardship. It was during the Year of Jubilee that those who were slaves in Hebrew households were given their liberty, so that everyone in the land would commence a new cycle of sabbatical years on the same footing, as free persons under God.<\/p>\n<h5>Seasonal Festivals<\/h5>\n<p>Three annual festivals that followed the seasons of the year rather than phases of the moon furnished important occasions for commemorating God’s power and provision in national life. These festivals were designated by the term <span class=\"hebrew\" lang=\"he\">hag<\/span><em>,<\/em> indicating a festival usually observed by some sort of pilgrimage. These three festivals were prescribed in Exodus 23:14-17 and Deuteronomy 16:16, and consisted of the Feast of Passover and Unleavened Bread, the Feast of Weeks (Pentecost), and the Festival of Booths (Tabernacles). On these occasions, all the males of Israel were commanded to make pilgrimage to the sanctuary and celebrate these festivals (Ex 12:14). The Passover and the Feast of Unleavened Bread were originally separate ordinances, but since the latter always followed immediately upon the Passover rite, they naturally blended into a single festival.<\/p>\n<h6>Passover<\/h6>\n<p>The Passover was of supreme theological significance for the Israelites, since it marked one of the most momentous acts of divine intervention in their history, the beginning of their deliverance from bondage in Egypt when, in the final plague, God destroyed the firstborn of the Egyptians but spared those Israelites whose homes had blood smeared on the doorposts (Ex 12:11-30). God commanded that the day was to be observed as a memorial feast (v 14), and the next Passover celebration occurred in the Sinai Desert (Nm 9:1-5). In the Hebrew calendar the Passover festival came in the first month, called Abib in Deuteronomy 16:1, but known after the exile as Nisan (cf. Neh 2:1). The Passover rite took place the 14th evening (Lv 23:5), and this was followed by a seven-day period during which nothing leavened was to be eaten. The principle for removing all leaven from bread was similar to that underlying the draining of blood from animal flesh. Both leaven and blood had quickening power and were to be kept separate as an offering to God. The first and seventh days of this period were marked by a holy assembly, during which the only work permitted was the preparation of food (Ex 12:16). This period when unleavened bread was eaten was described as a festival because it opened the seven-week period of grain harvest (Dt 16:9). During this feast, special burnt sacrifices were offered, followed with a sheaf of newly harvested barley at the Feast of Firstfruits. By NT times the festivals of Passover and Unleavened Bread were well-attended celebrations and were known as the “days of unleavened bread” (Lk 22:1; Acts 12:3). The theme of Israel’s deliverance from the power of Egypt by divine intervention assured the Israelites that God was always ready to act on behalf of a faithful and obedient covenant people. It also reminded them that they had once been slaves (Dt 16:12). In Israelite life the early Passover and Unleavened Bread observances were comparatively simple in character, but during the monarchy more elaborate Passover rituals came into use (cf. 2 Kgs 23:21-23; 2 Chr 35:1-19).<\/p>\n<h6>Pentecost<\/h6>\n<p>The second great festival, Pentecost (or Weeks) lasted one day only and was observed on the 50th day after the newly harvested barley sheaf had been waved before the Lord at the end of the Feast of Unleavened Bread (Dt 16:9-12). The festival marked the end of the barley harvest and the beginning of the wheat harvest, the beginning of the period when firstfruits could be offered (cf. Ex 23:16; 34:22; Nm 28:26). The feast day was marked by the presentation of two wheat-flour loaves along with sacrifices of seven lambs, two rams, and a bull (Lv 23:15-20). Freewill gifts to God were presented to reflect gratitude for his blessings, and the entire occasion was one of communal rejoicing (Dt 16:10-11). Since Pentecost was essentially a harvest festival (Ex 23:16), the Israelites were called on to recognize that they depended entirely upon God for their material prosperity. In Deuteronomy 26, specific instructions were given for the ritual of presenting firstfruits from the harvest. It comprised a great confession of faith set within the framework of Israel’s history, and it recounted God’s deliverance of the nation from Egyptian oppression and his provision of a land that could amply supply the needs of his people.<\/p>\n<h6>Festival of Tabernacles<\/h6>\n<p>This festival, known variously as the Feast of Booths, Tabernacles, Shelters (Lv 23:34; Dt 16:13), or Ingathering (Ex 34:22), was the third great occasion that all Hebrew males were required to observe annually. It began on the 15th day of the seventh month (Tishri), shortly after the observance of the Day of Atonement, which fell on the 10th day. The Feast of Booths lasted for one week and involved pilgrimage. It was associated initially with the end of the year (Ex 34:22), when the agricultural work had been completed. The first day was marked by a symbolic cessation from all activity, after which burnt offerings were presented to the Lord. The eighth day was also one on which the congregation of Israel abstained from manual work and again offered burnt sacrifices. Leviticus 23:39-43 furnished details for the rituals that gave the festival its special name of booths or shelters or tabernacles. The fruit of “goodly trees” was to be gathered on the first day of the feast, along with palm fronds, willow branches, and boughs from trees in full leaf. From these, rough shelters or booths were to be constructed in which the people lived for the week of the feast. Every seventh year the observances were marked by a public recital of the covenant provisions to which the Israelites under Moses had committed themselves, a procedure designed to keep fresh in their minds the obligations as well as the blessings of the covenant relationship. A particularly significant observance of the Feast of Tabernacles took place in the time of Ezra, when the Judean community returned from Babylon—a celebration of a kind unknown for centuries (Neh 8:13-18). From the context it appears that observance of the feast had lapsed during the monarchy. The feast at Shiloh where Hannah was mistaken for a drunken woman and the feast referred to in Judges 21:19 were evidently the Feast of Booths. In a prophetic vision in which he saw all nations coming to Jerusalem to observe the Festival of Booths, Zechariah warned that those who did not continue this tradition could expect hardship and shortages of food (Zec 14:16-19).<\/p>\n<h5>Postexilic Festivals<\/h5>\n<p>There are a few minor festivals that were created in the period after the Jews returned from exile; some of these festivals had their origin in specific historical occasions.<\/p>\n<h6>The Festival of Purim<\/h6>\n<p>The Festival of Purim, also known as the Festival of Lots, was a joyful occasion occurring on the 14th day of the 12th month (Adar). It celebrated the way in which Esther and Mordecai were used by God to deliver his people in the Persian Empire from extermination by Haman (Est 9:21, 24-28). The feast was observed on the 14th day of Adar by those living in villages, and on the 15th by the inhabitants of walled towns and cities. The explanation of the name of the festival is given in Esther 9:24-26, and its observance reminded the Hebrews of God’s ability to save them during a time of anti-Semitic activity in Persia. The deliverance memorialized in this festival has consoled the Jews on other occasions when they have suffered persecution. Traditionally the scroll of Esther was read aloud in the synagogue on the evening before the feast, and there was a great outcry, especially among the children present, whenever the names of the hated Haman and his sons were mentioned.<\/p>\n<h6>Festival of the Dedication of the Temple<\/h6>\n<p>Another joyous festival that lasted for eight days was the Feast of the Dedication of the Temple (1 Macc 4:52-59; 2 Macc 10:6-8), familiar to modern readers as Hanukkah, or the Festival of Lights. The specific dedication that prompted the feast occurred in 164 <span>BC<\/span>, when Judas Maccabeus reconsecrated the temple in Jerusalem after it had been defiled by Antiochus IV Epiphanes. The celebrations commenced on the 25th day of the ninth month (Kislev) and were marked at night by blazing lights and lanterns. The stories of brave opposition by the Maccabees to the crushing forces of paganism were recounted, and the feast was one of praise to God for his marvelous deliverance of the Jews during the Maccabean period.<\/p>\n<p class=\"h2\" id=\"NewTestamentFestivals\">New Testament Festivals<\/p>\n<p>In Christ’s time the Sabbath was observed rigorously and was the occasion for synagogue worship (cf. Lk 4:16; Acts 13:14; 18:4). Pharisaic law prohibited all work, and Jesus came into conflict with the authorities periodically for breaches of the Sabbath regulations (cf. Mt 12:1-4; Mk 3:1-5; Lk 13:10-17). In the primitive church, worship occurred on “the first day of the week” (i.e., Sunday) to commemorate Christ’s resurrection. The early Christians initially participated in Jewish ceremonies (cf. Acts 20:16; 1 Cor 16:8). It was during the Feast of Pentecost, after Christ’s resurrection and ascension, that the Spirit was poured out (Acts 2:1-4), fulfilling Joel 2:28-32 and commencing the history of the Christian church as such.<\/p>\n<p>The Passover and Feast of Unleavened Bread were of great significance in the life of Christ (cf. Jn 4:45; 5:1; 6:4; 12:1-26), for the occasion was a very popular one in NT times (cf. 12:20). On the Passover, Pilate had instituted the custom of clemency to a prisoner nominated by the populace (Mt 27:15; Mk 15:6). Jesus participated actively in the Passover rituals (cf. Lk 2:42; Jn 2:13; 6:4). The Last Supper with his disciples occurred just prior to the Passover (Jn 13:1), when Judas Iscariot betrayed Jesus to the Pharisees (Lk 22:4-6). The breaking of bread and the drinking of wine at that Passover celebration (Mk 14:22-25) were related directly to Christ’s forthcoming death on the cross in a sacramental manner. Christ’s disciples were instructed to observe this rite as a memorial of his suffering and death for human sin (1 Cor 11:24-26) and as a proclamation of the power of the cross until the Lord returns in glory. Some scholars have suggested that Christ was actually hanging on the cross when the Passover lamb was being slaughtered, and if that chronology is correct, it would represent Jesus graphically as the “Lamb of God, who takes away the sin of the world” (Jn 1:29, <span>rsv<\/span>). Jesus was also present once when the Feast of Tabernacles was celebrated (7:10). In his day water was carried in procession from the pool of Siloam as an offering to God, and the ceremony most probably prompted Christ’s discourse on living water and eternal life (vv 37-39). On at least one occasion Jesus was in Jerusalem when the Festival of Lights occurred (Jn 10:22) and narrowly missed death by stoning.<\/p>\n<p>Jesus was entertained occasionally at private feasts (cf. Lk 5:29), and once remedied an emergency situation when the wine ran out at a wedding ceremony (Jn 2:8-10). He was critical of the Pharisees for securing the chief seats at feasts (Mt 23:6; Mk 12:39; Lk 20:46) and taught that festivals ought to benefit the poor (Lk 14:13).<\/p>\n<p class=\"h2\" id=\"SymbolismofFeasts\">Symbolism of Feasts<\/p>\n<p>Many aspects of the ancient Hebrew feasts were interpreted symbolically in the early church. Paul regarded the earliest Hebrew Christians as the firstfruits of the Israel of God (Rom 11:16). In Romans 8:23, the Holy Spirit as possessed by Christians was regarded as only a token of what was to come, and as such was the firstfruit of the Spirit. Christians themselves were described in James 1:18 as the firstfruits of God’s creatures who were brought forth by the Word of Truth. The resurrection of Jesus was considered by Paul to be the firstfruits of those who slept (1 Cor 15:20, 23). In an allusion to OT festivals, Paul spoke of the Sabbaths, new moons, and feasts as merely being a shadow of good things to come (Col 2:16-17). The Passover was used figuratively to emphasize that Christ our Passover Lamb had been sacrificed for us. Believers were urged to keep the feast with the unleavened bread of sincerity and truth, and not with the old leaven of malice and evil (1 Cor 5:7-8).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Offerings and Sacrifices; Tabernacle; Temple.<\/p>","summary_ro":"FEASTS AND FESTIVALS OF ISRAEL Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion. In contemporary usag...","summary_en":"FEASTS AND FESTIVALS OF ISRAEL Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion. In contemporary usag...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33398,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sabbath","title_en":"Sabbath","content_ro":"<h3>SABBATH<\/h3>\n<p>Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after six days and then “blessed” the seventh day and “declared it holy.” In the fourth commandment (Ex 20:8-11), God’s “blessing” and “setting aside” of the seventh day after Creation (the words used are the same as those in Genesis) form the basis of his demand that people should observe the seventh day as a day of Sabbath rest.<\/p>\n<p>The idea of God resting from his work is a startling one. It comes across even more vividly in Exodus 31:17, where the Lord tells Moses how he was refreshed by his day of rest. This picture of the Creator as a manual laborer is one the Bible often paints. No doubt it is presented in vividly human terms in Exodus to reinforce the fundamental Sabbath lesson that people must follow the pattern their Creator has set for them. One day’s rest in seven is a necessity for individuals, families, households, and even animals (Ex 20:10).<\/p>\n<p>The Sabbath’s setting in the biblical account of Creation implies that it is one of those OT standards that are meant for all people and not just for Israel. The inclusion of the Sabbath law in the Ten Commandments underlines this important truth. The Decalogue occupied a special place in OT law. Alone of all God’s instructions, it was spoken by his audible voice (Ex 20:1), written by his finger (31:18), and placed in the tabernacle ark at the heart of Israel’s worship (25:16). The NT, too, confirms the strong impression that the Decalogue as a whole embodies principles that are permanently valid for all people in all places at all times. Whether or not Sunday is recognized as the Christian Sabbath, one is obliged to accept the central principle of this biblical teaching as far as the Sabbath is concerned. God’s instructions require people to observe a regular weekly break from work.<\/p>\n<p>Significantly, the second main strand of the Bible’s Sabbath teaching—that of redemption—also features in a list of the Ten Commandments. The Sabbath law (already noted in Ex 20:8-11) reappears in Deuteronomy 5:12-15, but here a different reason is attached to its observance: “Remember that you were once slaves in Egypt and that the <span>Lord<\/span> your God brought you out with amazing power and mighty deeds. That is why the <span>Lord<\/span> your God has commanded you to observe the Sabbath day” (v 15, <span>nlt<\/span>).<\/p>\n<p>The differences between these two accounts of the fourth commandment are important. The first (Ex 20) is addressed, <em>through<\/em> Israel, to all people as created beings. The second (Dt 5) is directed <em>to<\/em> Israel as God’s redeemed people. So the Sabbath is God’s signpost, pointing not only to his goodness toward all people as their Creator but also to his mercy toward his chosen people as their Redeemer.<\/p>\n<p>There is one other significant point in Deuteronomy’s version of the Sabbath commandment that must not be missed. The prohibition of all work on the Sabbath day is followed by an explanatory note—“On that day no one in your household may do any kind of work. This includes you, your sons and daughters, your male and female servants, your oxen and donkeys and other livestock, and any foreigners living among you. All your male and female servants must rest as you do” (Dt 5:14, <span>nlt<\/span>). Practical concern for others is a feature of all the OT’s covenant teaching. So God’s loving concern for Israel in her Egyptian slavery must be matched by the Israelite family’s loving concern for those who served them. The Sabbath offered an ideal outlet for the practical expression of that concern. Jesus was especially keen to rescue this humanitarian side of Sabbath observance from the mass of callous regulations that threatened to suffocate it in his day (see, e.g., Mk 3:1-5).<\/p>\n<p>The OT’s provision for a “sabbatical year” develops this humanitarian theme further (see Ex 23:10-12; Lv 25:1-7; Dt 15:1-11; also the regulations for the “year of jubilee” in Lv 25:8-55). Every seventh year the land was to lie fallow and be uncultivated (Lv 25:4). It needed a regular rest just as much as the people it sustained. The primary purpose of this law was benevolent: “But you, your male and female slaves, your hired servants, and any foreigners who live with you may eat the produce that grows naturally during the Sabbath year. And your livestock and the wild animals will also be allowed to eat of the land’s bounty” (vv 6-7, <span>nlt<\/span>). Deuteronomy 15:1-11 extends the same humanitarian principle into the world of commerce. The sabbatical year must see the canceling of all debts within God’s redeemed community. For the tight-fisted who might be tempted to refuse a loan if the sabbatical year was imminent, the law added a warning and a promise: “Do not be mean-spirited and refuse someone a loan because the year of release is close at hand. If you refuse to make the loan and the needy person cries out to the <span>Lord<\/span>, you will be considered guilty of sin. Give freely without begrudging it, and the <span>Lord<\/span> your God will bless you in everything you do” (Dt 15:9-10, <span>nlt<\/span>).<\/p>\n<p>Observing the sabbatical year was obviously a great test of the people’s obedience to God and of their willingness to depend on him for their livelihood. Sometimes the temptation to turn a blind eye was too strong. But history testifies to Israel’s courage in observing the letter of this law on many occasions, despite threats of invasion and famine. Both Alexander the Great and the Romans excused Jews from paying taxes every seventh year in recognition of the depth of their religious convictions.<\/p>\n<p>Returning from the seventh year to the seventh day, the OT law codes go to considerable lengths to buttress the Sabbath ban on work by defining what may and may not be done by God’s people on the Sabbath day. The prohibitions were not meant to rule out activity of any kind. Their aim was to stop regular, everyday work, because if God had set aside the Sabbath (Ex 20:11), the most obvious way of profaning it was to treat it just like any other day. Rules were spelled out in specific terms that the farmer (34:21), the salesman (Jer 17:27), and even the housewife (Ex 35:2-3) would understand.<\/p>\n<p>The details may seem trivial, but obedience to the Sabbath law was seen as the main test of the people’s allegiance to the Lord. It was made quite clear that willful disobedience was a capital offense (Ex 35:2), and the fate of the person found gathering wood in defiance of Sabbath regulations showed that this was no idle threat (Nm 15:32-36).<\/p>\n<p>Hemmed in by so many rules and regulations (and with the death penalty overhanging all), the Sabbath easily could have become a day of fear—a day when the people were more afraid of committing an offense than worshiping the Lord and enjoying a weekly rest. But the Sabbath was intended to be a blessing, not a burden. Above everything else, it was a weekly sign that the Lord loved his people and wanted to draw them into an ever-closer relationship with himself. Those who valued that relationship enjoyed the Sabbath, calling it a delight (Is 58:13-14). Nowhere does the OT express its sheer joy in Sabbath worship more exuberantly than in Psalm 92, which has the title “A Song for the Sabbath.”<\/p>\n<p>The later prophets, were, however, far from blind to the darker side of human nature. They knew that a great deal of Sabbath observance was a sham. Many people treated the Sabbath day more as holiday than holy day, an opportunity for self-indulgence rather than delighting in the Lord (Is 58:13). Some greedy tradesmen found its restrictions an annoying irritant (Am 8:5).<\/p>\n<p>As God’s spokesman, the prophets did not shrink from exposing such neglect and abuse (Ez 22:26). Those who go through the motions of Sabbath worship with unrepentant hearts nauseate the Lord, Isaiah said (Is 1:10-15). As a symptom of rebellion against God, Jerusalem’s Sabbath breaking will bring destruction on the city, thunders Jeremiah (Jer 17:27). The Lord has been very forbearing with his people, warned Ezekiel, but prolonged neglect of his Sabbath makes judgment a certainty (Ez 20:12-24).<\/p>\n<p>When the ax of judgment fell (in the exile to Babylon, 586 <span>BC<\/span>), the surviving remnant of the nation took the lesson to heart. Sabbath keeping was one of the few distinctive marks faithful Jews could retain in a foreign land, so it assumed extra significance. At the prompting of prophets like Ezekiel, who set out rules for Sabbath worship in the rebuilt temple at Jerusalem (Ez 44:24; 45:17; 46:3), and under the leadership of men like Nehemiah, the returning exiles were more careful than their predecessors in observing the Sabbath day (Neh 10:31; 13:15-22).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Prior to the first century, some Jews in Palestine developed several rules for promoting the observance of the Sabbath. Two tractates of the Mishnah are devoted exclusively to these Sabbath rules and regulations. Their main purpose is to define work (one tractate does so under 39 headings) in an attempt to show every Israelite what is and is not permitted on the Sabbath. Unfortunately, this led to such hairsplitting complexities and evasions that ecclesiastical lawyers often differed among themselves in their interpretations, with the inevitable result that the main purpose of the Sabbath became lost beneath a mass of legalistic detail. The rabbis themselves were aware of how much they were adding to the straightforward teaching of the OT. As one of them put it, “The rules about the sabbath . . . are as mountains hanging by a hair, for Scripture is scanty and the rules many.”<\/p>\n<p>Jesus had many confrontations with the Jewish religious leaders over Sabbath observances. From their perspective, Jesus was a Sabbath breaker and therefore a lawbreaker. Jesus, however, never saw himself as a Sabbath breaker. He went to synagogue regularly on the Sabbath day (Lk 4:16). He read the lesson, preached, and taught (Mk 1:21; Lk 13:10). He clearly accepted the principle that the Sabbath was an appropriate day for worship.<\/p>\n<p>His point of collision with the Pharisees was the point at which their tradition departed from biblical teaching. He made this clear when he defended his disciples by appealing to Scripture, after they had been accused of breaking Sabbath tradition by walking through grainfields and breaking off heads of wheat (which fell into the category of “harvesting,” according to the Pharisees; Mk 2:23-26). He followed this up with a remark that took his hearers straight back to God’s Creation purpose for the Sabbath: “The Sabbath was made to benefit people, and not people to benefit the Sabbath” (Mk 2:27, <span>nlt<\/span>).<\/p>\n<p>Rabbinic tradition had exalted the institution above the people it was meant to serve. By making it an end in itself, the Pharisees had effectively robbed the Sabbath of one of its main purposes. Jesus’ words must have sounded uncomfortably familiar in his opponents’ ears. A famous rabbi had once said, “The Sabbath is given over to you, but you are not given over to the Sabbath.”<\/p>\n<p>More than anything else, Jesus’ Sabbath healings put him on a collision course with rabbinic restrictions. The OT does not forbid cures on the Sabbath day, but the rabbis labeled all healing as work, which must always be avoided on the Sabbath unless life was at risk. Jesus fearlessly exposed the callousness and absurd inconsistencies to which this attitude led. How, he asked, could it be right to circumcise a baby or lead an animal to water on the Sabbath day (which tradition allowed) but wrong to heal a chronically handicapped woman and a crippled man, even if their lives were not in immediate danger (Lk 13:10-17; Jn 7:21-24)? The Sabbath, he taught, was a particularly appropriate day for acts of mercy (Mk 3:4-5).<\/p>\n<p>Jesus, the man from heaven, claimed that he was Lord of the Sabbath (Mk 2:28; cf. Mt 12:5-8). Just as God kept working, despite his Creation rest, to sustain the world in his mercy, so Jesus would continue to teach and to heal on the Sabbath day (Jn 5:2-17). But one day his redemptive work would be complete, and then the Sabbath’s purpose as a sign of redemption would be accomplished.<\/p>\n<p>Living on the other side of Jesus’ death and resurrection, Paul was quick to grasp the significance of both for Sabbath observance. He did not go so far as to ban all observance of the Jewish Sabbath. Indeed, he attended many Sabbath synagogue services himself in his evangelistic travels (see, e.g., Acts 13:14-16). Jewish Christians who insisted on keeping up their Sabbath practices were free to do so, provided they respected the opinions of those who differed (Rom 14:5-6, 13). But any suggestion that observing the Jewish calendar was necessary for salvation must be resisted (Gal 4:8-11). For Paul considered the Sabbath to be a shadow, while Christ himself is the reality of that shadow (Col 2:17).<\/p>\n<p>Finally, it is the writer of the Letter to the Hebrews who explains how the twin biblical “sabbath themes” of creation and redemption find their joint fulfillment in Christ. He did so by linking together the ideas of God’s rest after Creation and his redemptive act in bringing Israel to her “rest” in Canaan, and by showing how both relate to the present and future rest that Christians can and do enjoy in Jesus (Heb 4:1-11).<\/p>\n<p>God intends all his people to share his rest—that is, his promise (Heb 4:1). He showed this intention clearly when he brought Israel to the Promised Land, but that did not mark the complete fulfillment of his promise. The full, complete rest still waiting for the people of God is in heaven. Christ has already entered there. He is resting from his work, just as God did after the Creation. And because of his redeeming work, he invites all those who believe in him to share that same “sabbath rest” now (v 9).<\/p>\n<p><em>See also<\/em> Lord’s Day, The; Sabbath Day’s Journey; Commandments, The Ten.<\/p>","content_en":"<h3>SABBATH<\/h3>\n<p>Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after six days and then “blessed” the seventh day and “declared it holy.” In the fourth commandment (Ex 20:8-11), God’s “blessing” and “setting aside” of the seventh day after Creation (the words used are the same as those in Genesis) form the basis of his demand that people should observe the seventh day as a day of Sabbath rest.<\/p>\n<p>The idea of God resting from his work is a startling one. It comes across even more vividly in Exodus 31:17, where the Lord tells Moses how he was refreshed by his day of rest. This picture of the Creator as a manual laborer is one the Bible often paints. No doubt it is presented in vividly human terms in Exodus to reinforce the fundamental Sabbath lesson that people must follow the pattern their Creator has set for them. One day’s rest in seven is a necessity for individuals, families, households, and even animals (Ex 20:10).<\/p>\n<p>The Sabbath’s setting in the biblical account of Creation implies that it is one of those OT standards that are meant for all people and not just for Israel. The inclusion of the Sabbath law in the Ten Commandments underlines this important truth. The Decalogue occupied a special place in OT law. Alone of all God’s instructions, it was spoken by his audible voice (Ex 20:1), written by his finger (31:18), and placed in the tabernacle ark at the heart of Israel’s worship (25:16). The NT, too, confirms the strong impression that the Decalogue as a whole embodies principles that are permanently valid for all people in all places at all times. Whether or not Sunday is recognized as the Christian Sabbath, one is obliged to accept the central principle of this biblical teaching as far as the Sabbath is concerned. God’s instructions require people to observe a regular weekly break from work.<\/p>\n<p>Significantly, the second main strand of the Bible’s Sabbath teaching—that of redemption—also features in a list of the Ten Commandments. The Sabbath law (already noted in Ex 20:8-11) reappears in Deuteronomy 5:12-15, but here a different reason is attached to its observance: “Remember that you were once slaves in Egypt and that the <span>Lord<\/span> your God brought you out with amazing power and mighty deeds. That is why the <span>Lord<\/span> your God has commanded you to observe the Sabbath day” (v 15, <span>nlt<\/span>).<\/p>\n<p>The differences between these two accounts of the fourth commandment are important. The first (Ex 20) is addressed, <em>through<\/em> Israel, to all people as created beings. The second (Dt 5) is directed <em>to<\/em> Israel as God’s redeemed people. So the Sabbath is God’s signpost, pointing not only to his goodness toward all people as their Creator but also to his mercy toward his chosen people as their Redeemer.<\/p>\n<p>There is one other significant point in Deuteronomy’s version of the Sabbath commandment that must not be missed. The prohibition of all work on the Sabbath day is followed by an explanatory note—“On that day no one in your household may do any kind of work. This includes you, your sons and daughters, your male and female servants, your oxen and donkeys and other livestock, and any foreigners living among you. All your male and female servants must rest as you do” (Dt 5:14, <span>nlt<\/span>). Practical concern for others is a feature of all the OT’s covenant teaching. So God’s loving concern for Israel in her Egyptian slavery must be matched by the Israelite family’s loving concern for those who served them. The Sabbath offered an ideal outlet for the practical expression of that concern. Jesus was especially keen to rescue this humanitarian side of Sabbath observance from the mass of callous regulations that threatened to suffocate it in his day (see, e.g., Mk 3:1-5).<\/p>\n<p>The OT’s provision for a “sabbatical year” develops this humanitarian theme further (see Ex 23:10-12; Lv 25:1-7; Dt 15:1-11; also the regulations for the “year of jubilee” in Lv 25:8-55). Every seventh year the land was to lie fallow and be uncultivated (Lv 25:4). It needed a regular rest just as much as the people it sustained. The primary purpose of this law was benevolent: “But you, your male and female slaves, your hired servants, and any foreigners who live with you may eat the produce that grows naturally during the Sabbath year. And your livestock and the wild animals will also be allowed to eat of the land’s bounty” (vv 6-7, <span>nlt<\/span>). Deuteronomy 15:1-11 extends the same humanitarian principle into the world of commerce. The sabbatical year must see the canceling of all debts within God’s redeemed community. For the tight-fisted who might be tempted to refuse a loan if the sabbatical year was imminent, the law added a warning and a promise: “Do not be mean-spirited and refuse someone a loan because the year of release is close at hand. If you refuse to make the loan and the needy person cries out to the <span>Lord<\/span>, you will be considered guilty of sin. Give freely without begrudging it, and the <span>Lord<\/span> your God will bless you in everything you do” (Dt 15:9-10, <span>nlt<\/span>).<\/p>\n<p>Observing the sabbatical year was obviously a great test of the people’s obedience to God and of their willingness to depend on him for their livelihood. Sometimes the temptation to turn a blind eye was too strong. But history testifies to Israel’s courage in observing the letter of this law on many occasions, despite threats of invasion and famine. Both Alexander the Great and the Romans excused Jews from paying taxes every seventh year in recognition of the depth of their religious convictions.<\/p>\n<p>Returning from the seventh year to the seventh day, the OT law codes go to considerable lengths to buttress the Sabbath ban on work by defining what may and may not be done by God’s people on the Sabbath day. The prohibitions were not meant to rule out activity of any kind. Their aim was to stop regular, everyday work, because if God had set aside the Sabbath (Ex 20:11), the most obvious way of profaning it was to treat it just like any other day. Rules were spelled out in specific terms that the farmer (34:21), the salesman (Jer 17:27), and even the housewife (Ex 35:2-3) would understand.<\/p>\n<p>The details may seem trivial, but obedience to the Sabbath law was seen as the main test of the people’s allegiance to the Lord. It was made quite clear that willful disobedience was a capital offense (Ex 35:2), and the fate of the person found gathering wood in defiance of Sabbath regulations showed that this was no idle threat (Nm 15:32-36).<\/p>\n<p>Hemmed in by so many rules and regulations (and with the death penalty overhanging all), the Sabbath easily could have become a day of fear—a day when the people were more afraid of committing an offense than worshiping the Lord and enjoying a weekly rest. But the Sabbath was intended to be a blessing, not a burden. Above everything else, it was a weekly sign that the Lord loved his people and wanted to draw them into an ever-closer relationship with himself. Those who valued that relationship enjoyed the Sabbath, calling it a delight (Is 58:13-14). Nowhere does the OT express its sheer joy in Sabbath worship more exuberantly than in Psalm 92, which has the title “A Song for the Sabbath.”<\/p>\n<p>The later prophets, were, however, far from blind to the darker side of human nature. They knew that a great deal of Sabbath observance was a sham. Many people treated the Sabbath day more as holiday than holy day, an opportunity for self-indulgence rather than delighting in the Lord (Is 58:13). Some greedy tradesmen found its restrictions an annoying irritant (Am 8:5).<\/p>\n<p>As God’s spokesman, the prophets did not shrink from exposing such neglect and abuse (Ez 22:26). Those who go through the motions of Sabbath worship with unrepentant hearts nauseate the Lord, Isaiah said (Is 1:10-15). As a symptom of rebellion against God, Jerusalem’s Sabbath breaking will bring destruction on the city, thunders Jeremiah (Jer 17:27). The Lord has been very forbearing with his people, warned Ezekiel, but prolonged neglect of his Sabbath makes judgment a certainty (Ez 20:12-24).<\/p>\n<p>When the ax of judgment fell (in the exile to Babylon, 586 <span>BC<\/span>), the surviving remnant of the nation took the lesson to heart. Sabbath keeping was one of the few distinctive marks faithful Jews could retain in a foreign land, so it assumed extra significance. At the prompting of prophets like Ezekiel, who set out rules for Sabbath worship in the rebuilt temple at Jerusalem (Ez 44:24; 45:17; 46:3), and under the leadership of men like Nehemiah, the returning exiles were more careful than their predecessors in observing the Sabbath day (Neh 10:31; 13:15-22).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Prior to the first century, some Jews in Palestine developed several rules for promoting the observance of the Sabbath. Two tractates of the Mishnah are devoted exclusively to these Sabbath rules and regulations. Their main purpose is to define work (one tractate does so under 39 headings) in an attempt to show every Israelite what is and is not permitted on the Sabbath. Unfortunately, this led to such hairsplitting complexities and evasions that ecclesiastical lawyers often differed among themselves in their interpretations, with the inevitable result that the main purpose of the Sabbath became lost beneath a mass of legalistic detail. The rabbis themselves were aware of how much they were adding to the straightforward teaching of the OT. As one of them put it, “The rules about the sabbath . . . are as mountains hanging by a hair, for Scripture is scanty and the rules many.”<\/p>\n<p>Jesus had many confrontations with the Jewish religious leaders over Sabbath observances. From their perspective, Jesus was a Sabbath breaker and therefore a lawbreaker. Jesus, however, never saw himself as a Sabbath breaker. He went to synagogue regularly on the Sabbath day (Lk 4:16). He read the lesson, preached, and taught (Mk 1:21; Lk 13:10). He clearly accepted the principle that the Sabbath was an appropriate day for worship.<\/p>\n<p>His point of collision with the Pharisees was the point at which their tradition departed from biblical teaching. He made this clear when he defended his disciples by appealing to Scripture, after they had been accused of breaking Sabbath tradition by walking through grainfields and breaking off heads of wheat (which fell into the category of “harvesting,” according to the Pharisees; Mk 2:23-26). He followed this up with a remark that took his hearers straight back to God’s Creation purpose for the Sabbath: “The Sabbath was made to benefit people, and not people to benefit the Sabbath” (Mk 2:27, <span>nlt<\/span>).<\/p>\n<p>Rabbinic tradition had exalted the institution above the people it was meant to serve. By making it an end in itself, the Pharisees had effectively robbed the Sabbath of one of its main purposes. Jesus’ words must have sounded uncomfortably familiar in his opponents’ ears. A famous rabbi had once said, “The Sabbath is given over to you, but you are not given over to the Sabbath.”<\/p>\n<p>More than anything else, Jesus’ Sabbath healings put him on a collision course with rabbinic restrictions. The OT does not forbid cures on the Sabbath day, but the rabbis labeled all healing as work, which must always be avoided on the Sabbath unless life was at risk. Jesus fearlessly exposed the callousness and absurd inconsistencies to which this attitude led. How, he asked, could it be right to circumcise a baby or lead an animal to water on the Sabbath day (which tradition allowed) but wrong to heal a chronically handicapped woman and a crippled man, even if their lives were not in immediate danger (Lk 13:10-17; Jn 7:21-24)? The Sabbath, he taught, was a particularly appropriate day for acts of mercy (Mk 3:4-5).<\/p>\n<p>Jesus, the man from heaven, claimed that he was Lord of the Sabbath (Mk 2:28; cf. Mt 12:5-8). Just as God kept working, despite his Creation rest, to sustain the world in his mercy, so Jesus would continue to teach and to heal on the Sabbath day (Jn 5:2-17). But one day his redemptive work would be complete, and then the Sabbath’s purpose as a sign of redemption would be accomplished.<\/p>\n<p>Living on the other side of Jesus’ death and resurrection, Paul was quick to grasp the significance of both for Sabbath observance. He did not go so far as to ban all observance of the Jewish Sabbath. Indeed, he attended many Sabbath synagogue services himself in his evangelistic travels (see, e.g., Acts 13:14-16). Jewish Christians who insisted on keeping up their Sabbath practices were free to do so, provided they respected the opinions of those who differed (Rom 14:5-6, 13). But any suggestion that observing the Jewish calendar was necessary for salvation must be resisted (Gal 4:8-11). For Paul considered the Sabbath to be a shadow, while Christ himself is the reality of that shadow (Col 2:17).<\/p>\n<p>Finally, it is the writer of the Letter to the Hebrews who explains how the twin biblical “sabbath themes” of creation and redemption find their joint fulfillment in Christ. He did so by linking together the ideas of God’s rest after Creation and his redemptive act in bringing Israel to her “rest” in Canaan, and by showing how both relate to the present and future rest that Christians can and do enjoy in Jesus (Heb 4:1-11).<\/p>\n<p>God intends all his people to share his rest—that is, his promise (Heb 4:1). He showed this intention clearly when he brought Israel to the Promised Land, but that did not mark the complete fulfillment of his promise. The full, complete rest still waiting for the people of God is in heaven. Christ has already entered there. He is resting from his work, just as God did after the Creation. And because of his redeeming work, he invites all those who believe in him to share that same “sabbath rest” now (v 9).<\/p>\n<p><em>See also<\/em> Lord’s Day, The; Sabbath Day’s Journey; Commandments, The Ten.<\/p>","summary_ro":"SABBATH Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption. In the Old Testament The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after s...","summary_en":"SABBATH Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption. In the Old Testament The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after s...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":40983,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moses","title_en":"Moses","content_ro":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","content_en":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","summary_ro":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","summary_en":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68609,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moses","title_en":"Moses","content_ro":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","content_en":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","summary_ro":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","summary_en":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96235,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moses","title_en":"Moses","content_ro":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","content_en":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","summary_ro":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","summary_en":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123861,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moses","title_en":"Moses","content_ro":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","content_en":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","summary_ro":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","summary_en":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7897,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Covenant, the New","title_en":"Covenant, the New","content_ro":"<h3>COVENANT, The New<\/h3>\n<p>A gracious provision of God given through Jesus Christ for the redemption of fallen humanity—replacing and fulfilling the old covenant, which was expressed primarily through the Mosaic law. The expression “new covenant” is found principally in the NT.<\/p>\n<p>Although the concept of a new covenant is found in several places in the OT (Ez 34:23-31; 37:24-28; Jl 2:12-32), the actual phrase occurs only once (Jer 31:31-34). That passage contrasts the new covenant that the prophet Jeremiah saw God making with Israel “after those days” (vv 32-34) with the covenant God had made with his people in the days of Moses. The contrast is seen, first of all, in the internal nature of the new covenant. Whereas the old covenant was written on tablets of stone (Ex 31:18; 34:27-32; Dt 4:13; 5:22; 9:11; 10:3-4) and in a book (Ex 24:7; cf. the phrase “old written code,” Rom 7:6, <span>rsv<\/span>), the new covenant is to be written on the human heart. One result is a clearer revelation of what God demands; another is the enablement of believers to fulfill those demands (see Rom 8:2-4). The interior nature of the new covenant is spoken of in several other passages (Ez 11:19-21; 36:26-27) and made explicit in the prophet Joel of a time when God “will pour out [his] spirit on all flesh” (Jl 2:28-32).<\/p>\n<p>A second contrast is in the way God’s people know him under the two covenants. There is no doubt that Israel under the old covenant “knew” God; God had revealed himself, though at times the nation tended to forget this (Jgs 2:10; Hos 4:1, 6). What the prophets envisioned in the new covenant is a unique personal knowledge of God by each individual member of the covenant community.<\/p>\n<p>Finally, the two covenants differ in regard to God’s dealing with human sin. Jeremiah promised that God would forgive the iniquity of his people and blot out their sin. Israel already knew that God delighted in mercy and forgiveness (Ex 34:6-7), but Jeremiah was saying that God would never again remember their sin (Jer 31:34). Under the old covenant there was a reminder of sin year after year (Heb 10:3); under the new covenant no remembrance of sin remains (v 14).<\/p>\n<p class=\"h2\" id=\"ANewCovenant\">A New Covenant<\/p>\n<p>The expression “new covenant” is found at least six times in the NT (1 Cor 11:25; 2 Cor 3:6; Heb 8:8, 13; 9:15; 12:24; and probably Lk 22:20, according to some manuscripts). In certain Greek manuscripts the phrase is also found in Matthew 26:28 and Mark 14:24, where “new” seems to have been added by various scribes to “blood of the covenant,” in order to make these accounts conform to parallel accounts of the Lord’s Supper in 1 Corinthians or possibly in Luke.<\/p>\n<p>Even though the term “new” is not found in the accounts in Matthew and Mark in the best Greek manuscripts, and was therefore probably not part of the original text, it is clear from all four accounts that Jesus saw the Lord’s Supper as instituting a different and therefore “new” covenant. The covenant was being sealed by his sacrificial death, that is, by his blood, just as the Mosaic covenant was sealed by the “blood of the covenant” (Ex 24:6-8). The cup of the Lord’s Supper symbolizes the blood of Christ’s sacrifice, sealing the new covenant God has at last made with his people. The new covenant, ratified by Christ’s death, is what the church therefore commemorates each time it celebrates the Lord’s Supper.<\/p>\n<p>In his institution of the Lord’s Supper, Jesus did not elucidate what the “newness” of the covenant entailed. Elsewhere he mentioned a “baptism with the Holy Spirit” (Acts 1:5; 11:16; cf. Mt 3:11; Mk 1:8; Lk 3:16; and Jn 1:33, where this promise is found on the lips of John the Baptist; cf. also 1 Cor 12:13). Yet both OT prophecies refer to the same new covenant that God would establish in the future, as shown in 2 Corinthians 3:6. There the apostle Paul stated that God “has qualified us to be ministers of a new covenant” (<span>rsv<\/span>; cf. Jer 31:31), not “in a written code but in the Spirit” (<span>rsv<\/span>; cf. Jl 2:28-32), for “the written code kills, but the Spirit gives life” (<span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"SuperiorityoftheNewCovenant\">Superiority of the New Covenant<\/p>\n<p>In 2 Corinthians 3, Paul was showing that in contrast to the old (Mosaic) covenant (v 14), which was a dispensation of death, carved in letters on stone (v 7), the new covenant instituted by Jesus is one of far greater splendor (vv 8-9), written on the human heart by the Spirit of the living God himself (v 3).<\/p>\n<p>The new covenant concept is treated most exhaustively and systematically in the book of Hebrews. In Hebrews 8:8-12 the quotation of Jeremiah 31:31-34 is the longest OT quotation found in the NT. In Hebrews 12:24 a different Greek word for “new” is used, but the meaning remains the same. The theme of the new covenant dominates the book of Hebrews, which was written to encourage faltering Christians by demonstrating the superiority of the Christian faith over their old Jewish beliefs and practices. In Hebrews the new covenant is seen as better than the old “obsolete” covenant in a number of ways.<\/p>\n<p>1. The new covenant has a better priesthood than the old covenant, since there is no longer any need for a continual change of priests due to death (Heb 7:23). One continual priest now lives forever to make intercession before God on behalf of his people (vv 24-25).<\/p>\n<li>2. The new covenant priest is better than those of the old covenant, since Jesus does not have to offer sacrifices continually for his own sins and then for the sins of his people. He has instead made one complete and perfect offering (7:27; 9:25-28; 10:12).<\/li>\n<li>3. The new covenant has a better sacrifice than the old covenant; what the blood of bulls and goats could not do, since the atonement they brought could at best be only partial (10:2-3), the blood of Christ has done once for all (9:11-14; 10:1-10).<\/li>\n<li>4. The new covenant is built on “better promises” than the old (8:6).<\/li>\n<li>5. Whereas the old covenant was imperfect (8:7) and thus became obsolete (8:13), the new covenant is perfect and eternal (13:20).<\/li>\n<li>6. Whereas the old covenant provided a believer with no direct access to God (9:6-8), the new covenant provides a direct access to God that can purify and perfect the believer’s conscience (cf. 9:14 with 9:9).<\/li>\n<li>7. The new covenant possesses a better “surety,” or guarantee, an oath sworn by God himself (7:20-22).<\/li>\n<li>8. The new covenant assures the presence of the Holy Spirit in the life of each believer. The new covenant community has been touched by the promised Spirit (6:4), who, according to Paul, is both the seal and guarantee of their inheritance (see 2 Cor 1:22; 5:5; Eph 1:13-14).<\/li>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The new covenant and its accompanying new commandment are both fulfillments of what was implicit in the old. The new covenant is written on the heart of each member of the new covenant community by the Holy Spirit. The power of God’s Spirit within, enabling the believer to carry out the new commandment (Rom 8:2-4; Gal 5:16-25), is a distinctive feature of the new covenant.<\/p>\n<p><em>See also<\/em> Covenant.<\/p>","content_en":"<h3>COVENANT, The New<\/h3>\n<p>A gracious provision of God given through Jesus Christ for the redemption of fallen humanity—replacing and fulfilling the old covenant, which was expressed primarily through the Mosaic law. The expression “new covenant” is found principally in the NT.<\/p>\n<p>Although the concept of a new covenant is found in several places in the OT (Ez 34:23-31; 37:24-28; Jl 2:12-32), the actual phrase occurs only once (Jer 31:31-34). That passage contrasts the new covenant that the prophet Jeremiah saw God making with Israel “after those days” (vv 32-34) with the covenant God had made with his people in the days of Moses. The contrast is seen, first of all, in the internal nature of the new covenant. Whereas the old covenant was written on tablets of stone (Ex 31:18; 34:27-32; Dt 4:13; 5:22; 9:11; 10:3-4) and in a book (Ex 24:7; cf. the phrase “old written code,” Rom 7:6, <span>rsv<\/span>), the new covenant is to be written on the human heart. One result is a clearer revelation of what God demands; another is the enablement of believers to fulfill those demands (see Rom 8:2-4). The interior nature of the new covenant is spoken of in several other passages (Ez 11:19-21; 36:26-27) and made explicit in the prophet Joel of a time when God “will pour out [his] spirit on all flesh” (Jl 2:28-32).<\/p>\n<p>A second contrast is in the way God’s people know him under the two covenants. There is no doubt that Israel under the old covenant “knew” God; God had revealed himself, though at times the nation tended to forget this (Jgs 2:10; Hos 4:1, 6). What the prophets envisioned in the new covenant is a unique personal knowledge of God by each individual member of the covenant community.<\/p>\n<p>Finally, the two covenants differ in regard to God’s dealing with human sin. Jeremiah promised that God would forgive the iniquity of his people and blot out their sin. Israel already knew that God delighted in mercy and forgiveness (Ex 34:6-7), but Jeremiah was saying that God would never again remember their sin (Jer 31:34). Under the old covenant there was a reminder of sin year after year (Heb 10:3); under the new covenant no remembrance of sin remains (v 14).<\/p>\n<p class=\"h2\" id=\"ANewCovenant\">A New Covenant<\/p>\n<p>The expression “new covenant” is found at least six times in the NT (1 Cor 11:25; 2 Cor 3:6; Heb 8:8, 13; 9:15; 12:24; and probably Lk 22:20, according to some manuscripts). In certain Greek manuscripts the phrase is also found in Matthew 26:28 and Mark 14:24, where “new” seems to have been added by various scribes to “blood of the covenant,” in order to make these accounts conform to parallel accounts of the Lord’s Supper in 1 Corinthians or possibly in Luke.<\/p>\n<p>Even though the term “new” is not found in the accounts in Matthew and Mark in the best Greek manuscripts, and was therefore probably not part of the original text, it is clear from all four accounts that Jesus saw the Lord’s Supper as instituting a different and therefore “new” covenant. The covenant was being sealed by his sacrificial death, that is, by his blood, just as the Mosaic covenant was sealed by the “blood of the covenant” (Ex 24:6-8). The cup of the Lord’s Supper symbolizes the blood of Christ’s sacrifice, sealing the new covenant God has at last made with his people. The new covenant, ratified by Christ’s death, is what the church therefore commemorates each time it celebrates the Lord’s Supper.<\/p>\n<p>In his institution of the Lord’s Supper, Jesus did not elucidate what the “newness” of the covenant entailed. Elsewhere he mentioned a “baptism with the Holy Spirit” (Acts 1:5; 11:16; cf. Mt 3:11; Mk 1:8; Lk 3:16; and Jn 1:33, where this promise is found on the lips of John the Baptist; cf. also 1 Cor 12:13). Yet both OT prophecies refer to the same new covenant that God would establish in the future, as shown in 2 Corinthians 3:6. There the apostle Paul stated that God “has qualified us to be ministers of a new covenant” (<span>rsv<\/span>; cf. Jer 31:31), not “in a written code but in the Spirit” (<span>rsv<\/span>; cf. Jl 2:28-32), for “the written code kills, but the Spirit gives life” (<span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"SuperiorityoftheNewCovenant\">Superiority of the New Covenant<\/p>\n<p>In 2 Corinthians 3, Paul was showing that in contrast to the old (Mosaic) covenant (v 14), which was a dispensation of death, carved in letters on stone (v 7), the new covenant instituted by Jesus is one of far greater splendor (vv 8-9), written on the human heart by the Spirit of the living God himself (v 3).<\/p>\n<p>The new covenant concept is treated most exhaustively and systematically in the book of Hebrews. In Hebrews 8:8-12 the quotation of Jeremiah 31:31-34 is the longest OT quotation found in the NT. In Hebrews 12:24 a different Greek word for “new” is used, but the meaning remains the same. The theme of the new covenant dominates the book of Hebrews, which was written to encourage faltering Christians by demonstrating the superiority of the Christian faith over their old Jewish beliefs and practices. In Hebrews the new covenant is seen as better than the old “obsolete” covenant in a number of ways.<\/p>\n<p>1. The new covenant has a better priesthood than the old covenant, since there is no longer any need for a continual change of priests due to death (Heb 7:23). One continual priest now lives forever to make intercession before God on behalf of his people (vv 24-25).<\/p>\n<li>2. The new covenant priest is better than those of the old covenant, since Jesus does not have to offer sacrifices continually for his own sins and then for the sins of his people. He has instead made one complete and perfect offering (7:27; 9:25-28; 10:12).<\/li>\n<li>3. The new covenant has a better sacrifice than the old covenant; what the blood of bulls and goats could not do, since the atonement they brought could at best be only partial (10:2-3), the blood of Christ has done once for all (9:11-14; 10:1-10).<\/li>\n<li>4. The new covenant is built on “better promises” than the old (8:6).<\/li>\n<li>5. Whereas the old covenant was imperfect (8:7) and thus became obsolete (8:13), the new covenant is perfect and eternal (13:20).<\/li>\n<li>6. Whereas the old covenant provided a believer with no direct access to God (9:6-8), the new covenant provides a direct access to God that can purify and perfect the believer’s conscience (cf. 9:14 with 9:9).<\/li>\n<li>7. The new covenant possesses a better “surety,” or guarantee, an oath sworn by God himself (7:20-22).<\/li>\n<li>8. The new covenant assures the presence of the Holy Spirit in the life of each believer. The new covenant community has been touched by the promised Spirit (6:4), who, according to Paul, is both the seal and guarantee of their inheritance (see 2 Cor 1:22; 5:5; Eph 1:13-14).<\/li>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The new covenant and its accompanying new commandment are both fulfillments of what was implicit in the old. The new covenant is written on the heart of each member of the new covenant community by the Holy Spirit. The power of God’s Spirit within, enabling the believer to carry out the new commandment (Rom 8:2-4; Gal 5:16-25), is a distinctive feature of the new covenant.<\/p>\n<p><em>See also<\/em> Covenant.<\/p>","summary_ro":"COVENANT, The New A gracious provision of God given through Jesus Christ for the redemption of fallen humanity—replacing and fulfilling the old covenant, which was expressed primarily through the Mosaic law. The expression “new covenant” is found principally in the NT. Although the concept of a new covenant is found in several places in the OT (Ez 34:23-31; 37:24-28; Jl 2:12-32), the actual phrase occurs only once (Jer 31:31-34). That passage contrasts the new covenant that the prophet Jeremi...","summary_en":"COVENANT, The New A gracious provision of God given through Jesus Christ for the redemption of fallen humanity—replacing and fulfilling the old covenant, which was expressed primarily through the Mosaic law. The expression “new covenant” is found principally in the NT. Although the concept of a new covenant is found in several places in the OT (Ez 34:23-31; 37:24-28; Jl 2:12-32), the actual phrase occurs only once (Jer 31:31-34). That passage contrasts the new covenant that the prophet Jeremi...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10175,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eduth*","title_en":"Eduth*","content_ro":"<h3>EDUTH*<\/h3>\n<p>Hebrew word usually translated “testimony,” “witness,” or “commandment.” It is used with reference to the tabernacle (Nm 17:7-8; 18:2; 2 Chr 24:6), the ark (Ex 25:16), the Ten Commandments (Ex 31:18), and the law of God in general (Ps 19:8). The transliterated form appears only in the title of Psalm 60 in the Hebrew phrase <em>Shushan Eduth.<\/em> The phrase means “Lily of Testimony.”<\/p>\n<p><em>See also<\/em> Music.<\/p>","content_en":"<h3>EDUTH*<\/h3>\n<p>Hebrew word usually translated “testimony,” “witness,” or “commandment.” It is used with reference to the tabernacle (Nm 17:7-8; 18:2; 2 Chr 24:6), the ark (Ex 25:16), the Ten Commandments (Ex 31:18), and the law of God in general (Ps 19:8). The transliterated form appears only in the title of Psalm 60 in the Hebrew phrase <em>Shushan Eduth.<\/em> The phrase means “Lily of Testimony.”<\/p>\n<p><em>See also<\/em> Music.<\/p>","summary_ro":"EDUTH* Hebrew word usually translated “testimony,” “witness,” or “commandment.” It is used with reference to the tabernacle (Nm 17:7-8; 18:2; 2 Chr 24:6), the ark (Ex 25:16), the Ten Commandments (Ex 31:18), and the law of God in general (Ps 19:8). The transliterated form appears only in the title of Psalm 60 in the Hebrew phrase Shushan Eduth. The phrase means “Lily of Testimony.” See also Music.","summary_en":"EDUTH* Hebrew word usually translated “testimony,” “witness,” or “commandment.” It is used with reference to the tabernacle (Nm 17:7-8; 18:2; 2 Chr 24:6), the ark (Ex 25:16), the Ten Commandments (Ex 31:18), and the law of God in general (Ps 19:8). The transliterated form appears only in the title of Psalm 60 in the Hebrew phrase Shushan Eduth. The phrase means “Lily of Testimony.” See also Music.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17575,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Inscriptions","title_en":"Inscriptions","content_ro":"<h3>INSCRIPTIONS<\/h3>\n<p>Term used to refer to writing in the ancient world that was done on a material of a permanent nature, such as stone or clay, rather than on ordinary and impermanent substances, such as papyri or parchment.<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Inscriptions on Monuments<\/p>\n<p>• Historical Records<\/p>\n<p>• Official Announcements<\/p>\n<p>• Dedications<\/p>\n<p>• Correspondence<\/p>\n<p>• Mosaic Floor Decorations<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>There are occasional references to inscriptions in the Bible; for example, the Ten Commandments were inscribed on stone (Ex 31:18) and given to Moses, and later written by Joshua on stone and set up at Mt Ebal near Shechem (Jos 8:32). In the excavations at Shechem, G. E. Wright found a large stone prepared to receive an inscription that he dated to the time of Joshua on stratigraphic grounds. It may still be seen at the site. A message from the hand of God to the Babylonian king Belshazzar was inscribed on the walls of his palace (Dn 5:5, 24). Paul observed an altar with the inscription “To an unknown god” in the marketplace of Athens (Acts 17:23). The book of Revelation speaks of the names of the 12 tribes of the sons of Israel being inscribed on the gates of the heavenly city (Rv 21:12).<\/p>\n<p>Inscriptions in the ancient world can be found in almost any language and from any period of history: Egyptian, Babylonian, Persian, Greek, Latin, Hebrew, Aramaic, Nabatean, Moabite, and so on. It was once popular to argue that Moses could not have written the Pentateuch because writing had not been invented that early. Inscriptions found at the turquoise mines of Serabit el-Khadim dating to the 15th century <span>BC<\/span> have disproven this allegation. In addition, it might be noted that clay tablets found at Ras Shamra by Claude Schaeffer and dated to about 1400 <span>BC<\/span> demonstrate a considerable period of literary activity, as do the tablets at Ebla from approximately 1,000 years earlier.<\/p>\n<p>Inscriptions may be found in almost any position or place, but the most common locations are in the floors of synagogues, church buildings, and mosques; the pavements of forums; the walls of public buildings; dedicatory stones and statues; stelae and monumental plaques; tombs and sarcophagi; and Roman milestones. An exhaustive list is impossible, but a few representative samples will illustrate the various kinds of extant inscriptional material.<\/p>\n<p class=\"h2\" id=\"InscriptionsonMonuments\">Inscriptions on Monuments<\/p>\n<p>The Egyptian pharaoh Merneptah commemorated his victory over the Sea Peoples in the 13th century <span>BC<\/span> by inscribing a black granite stele with a record of his victory. It contains the earliest known reference to Israel outside the land of Palestine: “Israel lies desolate.”<\/p>\n<p>The Israelite king Omri (1 Kgs 16:16-30) is referred to in a text carved in the Moabite language on a stone dating near the end of the reign of the Moabite king Mesha, about 830 <span>BC<\/span>. It was found at Diban (OT Dibon) in 1868 and contains a record of the successful rebellion of the king against Israelite oppression.<\/p>\n<p>Another monumental inscription was found in Persia carved into the steep slope of Mt Behistun. It is a trilingual (Old Persian, Elamite, Akkadian) record of the exploits of Darius I, providing the key to unlocking the mystery of the cuneiform script in which several of these ancient languages were written.<\/p>\n<p>The Assyrian king Shalmaneser III left a record of his first six campaigns of conquest inscribed on a monolith found in 1861 at Kurkh on the Tigris. The stone is carved front and back in cuneiform that is written over a bas-relief of the king. This same king left a black stone obelisk, six and a half feet (2 meters) high, depicting his triumphs over several other kings, among whom is Jehu, king of Israel, depicted in the second panel from the top, prostrating himself before the Assyrian monarch. This is the earliest picture available of an Israelite and the only known representation of an Israelite king by a contemporary. The inscription above the picture reads, “The tribute of Jehu, son [descendant] of Omri . . .” It dates to the mid-ninth century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"HistoricalRecords\">Historical Records<\/p>\n<p>Frequently in the region of Mesopotamia, ancient kings recorded important events or proclamations in stone or clay. A notable example is the clay prism containing the final edition of Sennacherib’s Annals dated to 691 <span>BC<\/span>. It is hexagonal, 15 inches (38.1 centimeters) high and 6 inches (15.2 centimeters) wide, and written on all sides in cuneiform script. The inscription speaks of “Hezekiah the Jew (king of Judah), who did not submit to my yoke. . . . Like a caged bird, I shut him up in Jerusalem, his royal city” (cf. 2 Kgs 18; Is 36–39).<\/p>\n<p>Even though no annals comparable to those produced by the Assyrian kings have survived among the Babylonians, we do have some chronicles written on clay tablets covering the years from 626 <span>BC<\/span> to the fall of Babylon to Cyrus in 539. One of these, the Babylonian Chronicle, provides an exact date of March 16, 597 <span>BC<\/span>, for the fall of Jerusalem to the Babylonian king Nebuchadnezzar (cf. 2 Kgs 24:10-17).<\/p>\n<p>Babylon itself fell to Cyrus the Mede, king of Persia, in 539. The event is not only referred to in the Bible (Ezr 1:1-3) but is also described on a clay barrel-shaped cylinder nine inches (22.9 centimeters) in length, written in cuneiform script, during the reign of Cyrus. It refers to his policy that allowed captive nations to rebuild their cities and temples. This provides an explanation of his encouragement and financial help to the Jews in returning to Jerusalem to rebuild the temple of Solomon that Nebuchadnezzar had destroyed (Ezr 1:2-4).<\/p>\n<p>Egyptian pharaohs were fond of publishing records of their exploits in hieroglyphic script on the walls of temples and tombs. These were usually incised into the stone and then painted. One of the most interesting is Shishak’s description of his invasion of the land of Israel incised on the southern wall of a court of the temple of Amon at Karnak. The inclusion of Megiddo, as well as other cities in Israel, among the more than 75 cities whose names can still be read adds historical interest to the biblical account of Shishak’s invasion and conquest of Jerusalem and “Judah’s fortified cities” (1 Kgs 14:25-26; 2 Chr 12:2-10). Archaeological finds confirm a destruction and burning of the city at this time.<\/p>\n<p class=\"h2\" id=\"OfficialAnnouncements\">Official Announcements<\/p>\n<p>When an ancient monarch or public official wanted to publish an announcement with some degree of permanency, it would be carved in stone or set in mosaic. An inscription on a marble slab dating to the reign of Claudius (<span>AD<\/span> 41–54) was found in 1878, originating in the city of Nazareth. It contains a warning against grave robbing or any other desecration of cemeteries. The penalty for such violation was declared to be death. The inscription may reflect some of the troubles Claudius had in Rome over the person of Christ (Suetonius, <em>Claudius<\/em> 25) which led to the expulsion of Jews from the capital city (Acts 18). At issue must have been the resurrection of Christ as proclaimed in Rome.<\/p>\n<p>Announcements were placed even in temples. Josephus referred to a small wall surrounding the Jewish temple in Jerusalem that contained slabs of stone at regular intervals giving warning in Greek and Latin to Gentiles entering the temple (<em>War<\/em> 5.193-34; 6.125-26; <em>Antiquities<\/em> 15.417). Two fragmentary examples have been found. One discovered by Clermont-Ganneau in 1871 reads: “No foreigner is to enter within the balustrade and embankment around the sanctuary. Whoever is caught will have himself to blame for his death which follows.” The Romans allowed the Jews to put anyone to death, even a Roman, who went beyond this barrier (<em>War<\/em> 6.126).<\/p>\n<p>An important inscription commissioned by the emperor Claudius, was found at the beginning of the 20th century in Delphi, Greece. It was written in Greek and mentions Gallio as proconsul with a date that can be established as <span>AD<\/span> 51–52 for his term of office. This Gallio is the proconsul before whom Paul was brought by the Jews of Corinth (Acts 18:12-17). It is therefore extremely important for establishing the date of Paul’s 18-month stay in Corinth, and an important pivotal date for Pauline chronology in general. The inscription is an imperial announcement to the citizens of Delphi regarding the need for increasing the population of the city with eminent people.<\/p>\n<p>The name Pontius Pilate has appeared in a Latin inscription carved into a stone found in the Roman theater at Caesarea Maritima on the coast of Israel. It refers to him, in partially mutilated words, as prefect and contains the name Tiberium, which designates a structure built in honor of the emperor Tiberius.<\/p>\n<p class=\"h2\" id=\"Dedications\">Dedications<\/p>\n<p>Inscriptions were commonly placed on walls or floors of buildings or attached to some other structure dedicating the completed edifice. An inscription was cut into the wall of a long tunnel built by the Jewish king Hezekiah in Jerusalem when the tunnel was finished (2 Kgs 20:20). It is in Hebrew and is now in the Istanbul museum. One of the oldest inscriptions we have in that language, it describes the construction of the Siloam tunnel.<\/p>\n<p>In the city of Corinth in Greece there is a dedicatory inscription cut into the pavement of a plaza on the north side of the large theater. The abbreviated Latin inscription reads: <em>Erastus pro aedilitate sua pecunia stravit<\/em> (“Erastus, in return for his aedileship, laid the pavement at his own expense”). The bronze has long since been removed from the letters deeply cut into the gray Acrocorinthian limestone. This is probably the same “Erastus, the city treasurer” mentioned by Paul in Romans 16:23. A similar inscription from the Corinthian agora of Paul’s day reads: “Gnaeus Babbius Philinus, aedile and pontifex, had this monument erected at his own expense, and he approved it in his official capacity as duovir.”<\/p>\n<p>A monumental dedicatory inscription in Greek was found in Jerusalem during excavations in 1913–14, which once stood on the wall of a first-century <span>AD<\/span> synagogue on Mt Ophel. It refers to a Theodotus, the son of a ruler of the synagogue named Vettenos, who built the synagogue. Since the name Vettenos is Roman, it may be that Theodotus was a Jewish slave who had been freed and given the Roman name of his master. If so, this inscription may have hung on the “synagogue of the Freedmen” in Jerusalem (Acts 6:9).<\/p>\n<p>The British Museum contains a portion of a broken arch that stood over an entrance into the Greek city of Thessalonica from the first century <span>AD<\/span> until 1867, when it was torn down to provide stone for the repair of the vast city wall. The inscription begins: “In the time of the politarchs . . .” This is a rare word referring to Roman officials and is used in the book of Acts (Acts 17:6) in reference to city authorities of Thessalonica. This word is found nowhere else in Greek literature.<\/p>\n<p class=\"h2\" id=\"Correspondence\">Correspondence<\/p>\n<p>In the second millennium before Christ, it was common practice to write correspondence on small clay tablets. More than half a million have been found in Mari, Nuzi, Nineveh, Ebla, and elsewhere. Interesting examples of such correspondence may be found in a great number of clay tablets found at Tell el-Amarna in Upper Egypt. They were written in the Babylonian language using the cuneiform script during the time when Akhenaton was captivated with his reformation of Egyptian art and religion at his new capital Tell el-Amarna (Akhetaten), and Palestine and Syria were left to the mercy of marauders called Habiru in the documents. Many of these are written from cities in Canaan under attack and ask for help from the pharaoh, whose vassals they are at this time (late 14th century <span>BC<\/span>). Some think that these Habiru were the ancient Hebrews who invaded the land under the direction of Joshua.<\/p>\n<p>Sometimes correspondence was written in ink on broken pieces of ceramic pottery (potsherds) called ostraca. In 1935, 18 of these were found in the excavations at Lachish in southern Israel. They are written in Hebrew and provide examples of the kind of script used by the Judeans in the time of Jeremiah. The language is essentially identical with the Hebrew of the OT. The letters were sent by Hosha’yahu, an officer in charge of a nearby town, to Ya’osh, the military governor of Lachish, during the invasion of Judea by the Babylonians, which ended in the destruction of the temple in Jerusalem in 586 <span>BC<\/span>.<\/p>\n<p>Eleven such potsherds were found in Masada, on the western shore of the Dead Sea, in excavations conducted by Yigael Yadin from 1963 to 1965. Masada was destroyed by the Roman army under the command of Flavius Silva in <span>AD<\/span> 73. Nine hundred and sixty men, women, and children committed suicide rather than surrender to the Romans. Ten men were chosen to cut the throats of those who remained. They drew lots for the heartbreaking task, according to Josephus (<em>War<\/em> 7.395), and Professor Yadin thinks the ostraca he found were the ones used in the drawing. One of them contained the name of Ben Yair, who was probably Eleazer ben Yair, the commander of the fortress.<\/p>\n<p class=\"h2\" id=\"MosaicFloorDecorations\">Mosaic Floor Decorations<\/p>\n<p>In the Roman and Byzantine periods it was popular to decorate the floors of basilicas, baths, synagogues, churches, and other public buildings with elaborate tesselation containing inscriptions and artwork. Excavation in 1972 disclosed a building in Caesarea Maritima with mosaic inscriptions in six floors throughout the structure. Two of them are the Greek text of Romans 13:3 set in a circular border. Another is a blessing on the one who enters and exits the room: “May the Lord bless your entry and your exit.” Two of them invoke the aid of Christ for people associated with the function and construction of the building. These were a part of a building that was destroyed in the seventh century <span>AD<\/span>.<\/p>\n<p>The floors of the synagogues at Tiberias-hamath, Beth Shan, Beth Alpha, Eshtemoa, Susiya, Hamath-gader, En-gedi, and others in Israel have inscriptions in Greek and Aramaic that usually refer to benefactors of the synagogue. A synagogue floor has been found in Naro, Tunisia, which contains a Latin inscription. In the Tiberias synagogue, Hebrew was used only for defining the astrological symbols that appear in the zodiac. Aramaic was used primarily for Halakah (religious rule or law), and Greek was principally used in honoring donors.<\/p>\n<p>One of the best-known mosaic floor inscriptions in churches was in Madaba, Jordan, where the oldest known map of Israel and Jordan was set into the floor in the sixth century <span>AD<\/span>. The place-names of cities, geographical features, and passages of Scripture are given in Greek. Church floors typically contain dated or undated dedications, blessings, and Scripture quotations that appear in Aramaic, Coptic, Syriac, Latin, and Greek. Symbolism often accompanies the inscriptions, but in <span>AD<\/span> 427 an edict was issued forbidding the use of crosses and other religious symbols on pavements so that they might not be stepped on. It is not clear how widespread this prohibition was.<\/p>\n<p><em>See also<\/em> Archaeology and the Bible; Pottery.<\/p>","content_en":"<h3>INSCRIPTIONS<\/h3>\n<p>Term used to refer to writing in the ancient world that was done on a material of a permanent nature, such as stone or clay, rather than on ordinary and impermanent substances, such as papyri or parchment.<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Inscriptions on Monuments<\/p>\n<p>• Historical Records<\/p>\n<p>• Official Announcements<\/p>\n<p>• Dedications<\/p>\n<p>• Correspondence<\/p>\n<p>• Mosaic Floor Decorations<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>There are occasional references to inscriptions in the Bible; for example, the Ten Commandments were inscribed on stone (Ex 31:18) and given to Moses, and later written by Joshua on stone and set up at Mt Ebal near Shechem (Jos 8:32). In the excavations at Shechem, G. E. Wright found a large stone prepared to receive an inscription that he dated to the time of Joshua on stratigraphic grounds. It may still be seen at the site. A message from the hand of God to the Babylonian king Belshazzar was inscribed on the walls of his palace (Dn 5:5, 24). Paul observed an altar with the inscription “To an unknown god” in the marketplace of Athens (Acts 17:23). The book of Revelation speaks of the names of the 12 tribes of the sons of Israel being inscribed on the gates of the heavenly city (Rv 21:12).<\/p>\n<p>Inscriptions in the ancient world can be found in almost any language and from any period of history: Egyptian, Babylonian, Persian, Greek, Latin, Hebrew, Aramaic, Nabatean, Moabite, and so on. It was once popular to argue that Moses could not have written the Pentateuch because writing had not been invented that early. Inscriptions found at the turquoise mines of Serabit el-Khadim dating to the 15th century <span>BC<\/span> have disproven this allegation. In addition, it might be noted that clay tablets found at Ras Shamra by Claude Schaeffer and dated to about 1400 <span>BC<\/span> demonstrate a considerable period of literary activity, as do the tablets at Ebla from approximately 1,000 years earlier.<\/p>\n<p>Inscriptions may be found in almost any position or place, but the most common locations are in the floors of synagogues, church buildings, and mosques; the pavements of forums; the walls of public buildings; dedicatory stones and statues; stelae and monumental plaques; tombs and sarcophagi; and Roman milestones. An exhaustive list is impossible, but a few representative samples will illustrate the various kinds of extant inscriptional material.<\/p>\n<p class=\"h2\" id=\"InscriptionsonMonuments\">Inscriptions on Monuments<\/p>\n<p>The Egyptian pharaoh Merneptah commemorated his victory over the Sea Peoples in the 13th century <span>BC<\/span> by inscribing a black granite stele with a record of his victory. It contains the earliest known reference to Israel outside the land of Palestine: “Israel lies desolate.”<\/p>\n<p>The Israelite king Omri (1 Kgs 16:16-30) is referred to in a text carved in the Moabite language on a stone dating near the end of the reign of the Moabite king Mesha, about 830 <span>BC<\/span>. It was found at Diban (OT Dibon) in 1868 and contains a record of the successful rebellion of the king against Israelite oppression.<\/p>\n<p>Another monumental inscription was found in Persia carved into the steep slope of Mt Behistun. It is a trilingual (Old Persian, Elamite, Akkadian) record of the exploits of Darius I, providing the key to unlocking the mystery of the cuneiform script in which several of these ancient languages were written.<\/p>\n<p>The Assyrian king Shalmaneser III left a record of his first six campaigns of conquest inscribed on a monolith found in 1861 at Kurkh on the Tigris. The stone is carved front and back in cuneiform that is written over a bas-relief of the king. This same king left a black stone obelisk, six and a half feet (2 meters) high, depicting his triumphs over several other kings, among whom is Jehu, king of Israel, depicted in the second panel from the top, prostrating himself before the Assyrian monarch. This is the earliest picture available of an Israelite and the only known representation of an Israelite king by a contemporary. The inscription above the picture reads, “The tribute of Jehu, son [descendant] of Omri . . .” It dates to the mid-ninth century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"HistoricalRecords\">Historical Records<\/p>\n<p>Frequently in the region of Mesopotamia, ancient kings recorded important events or proclamations in stone or clay. A notable example is the clay prism containing the final edition of Sennacherib’s Annals dated to 691 <span>BC<\/span>. It is hexagonal, 15 inches (38.1 centimeters) high and 6 inches (15.2 centimeters) wide, and written on all sides in cuneiform script. The inscription speaks of “Hezekiah the Jew (king of Judah), who did not submit to my yoke. . . . Like a caged bird, I shut him up in Jerusalem, his royal city” (cf. 2 Kgs 18; Is 36–39).<\/p>\n<p>Even though no annals comparable to those produced by the Assyrian kings have survived among the Babylonians, we do have some chronicles written on clay tablets covering the years from 626 <span>BC<\/span> to the fall of Babylon to Cyrus in 539. One of these, the Babylonian Chronicle, provides an exact date of March 16, 597 <span>BC<\/span>, for the fall of Jerusalem to the Babylonian king Nebuchadnezzar (cf. 2 Kgs 24:10-17).<\/p>\n<p>Babylon itself fell to Cyrus the Mede, king of Persia, in 539. The event is not only referred to in the Bible (Ezr 1:1-3) but is also described on a clay barrel-shaped cylinder nine inches (22.9 centimeters) in length, written in cuneiform script, during the reign of Cyrus. It refers to his policy that allowed captive nations to rebuild their cities and temples. This provides an explanation of his encouragement and financial help to the Jews in returning to Jerusalem to rebuild the temple of Solomon that Nebuchadnezzar had destroyed (Ezr 1:2-4).<\/p>\n<p>Egyptian pharaohs were fond of publishing records of their exploits in hieroglyphic script on the walls of temples and tombs. These were usually incised into the stone and then painted. One of the most interesting is Shishak’s description of his invasion of the land of Israel incised on the southern wall of a court of the temple of Amon at Karnak. The inclusion of Megiddo, as well as other cities in Israel, among the more than 75 cities whose names can still be read adds historical interest to the biblical account of Shishak’s invasion and conquest of Jerusalem and “Judah’s fortified cities” (1 Kgs 14:25-26; 2 Chr 12:2-10). Archaeological finds confirm a destruction and burning of the city at this time.<\/p>\n<p class=\"h2\" id=\"OfficialAnnouncements\">Official Announcements<\/p>\n<p>When an ancient monarch or public official wanted to publish an announcement with some degree of permanency, it would be carved in stone or set in mosaic. An inscription on a marble slab dating to the reign of Claudius (<span>AD<\/span> 41–54) was found in 1878, originating in the city of Nazareth. It contains a warning against grave robbing or any other desecration of cemeteries. The penalty for such violation was declared to be death. The inscription may reflect some of the troubles Claudius had in Rome over the person of Christ (Suetonius, <em>Claudius<\/em> 25) which led to the expulsion of Jews from the capital city (Acts 18). At issue must have been the resurrection of Christ as proclaimed in Rome.<\/p>\n<p>Announcements were placed even in temples. Josephus referred to a small wall surrounding the Jewish temple in Jerusalem that contained slabs of stone at regular intervals giving warning in Greek and Latin to Gentiles entering the temple (<em>War<\/em> 5.193-34; 6.125-26; <em>Antiquities<\/em> 15.417). Two fragmentary examples have been found. One discovered by Clermont-Ganneau in 1871 reads: “No foreigner is to enter within the balustrade and embankment around the sanctuary. Whoever is caught will have himself to blame for his death which follows.” The Romans allowed the Jews to put anyone to death, even a Roman, who went beyond this barrier (<em>War<\/em> 6.126).<\/p>\n<p>An important inscription commissioned by the emperor Claudius, was found at the beginning of the 20th century in Delphi, Greece. It was written in Greek and mentions Gallio as proconsul with a date that can be established as <span>AD<\/span> 51–52 for his term of office. This Gallio is the proconsul before whom Paul was brought by the Jews of Corinth (Acts 18:12-17). It is therefore extremely important for establishing the date of Paul’s 18-month stay in Corinth, and an important pivotal date for Pauline chronology in general. The inscription is an imperial announcement to the citizens of Delphi regarding the need for increasing the population of the city with eminent people.<\/p>\n<p>The name Pontius Pilate has appeared in a Latin inscription carved into a stone found in the Roman theater at Caesarea Maritima on the coast of Israel. It refers to him, in partially mutilated words, as prefect and contains the name Tiberium, which designates a structure built in honor of the emperor Tiberius.<\/p>\n<p class=\"h2\" id=\"Dedications\">Dedications<\/p>\n<p>Inscriptions were commonly placed on walls or floors of buildings or attached to some other structure dedicating the completed edifice. An inscription was cut into the wall of a long tunnel built by the Jewish king Hezekiah in Jerusalem when the tunnel was finished (2 Kgs 20:20). It is in Hebrew and is now in the Istanbul museum. One of the oldest inscriptions we have in that language, it describes the construction of the Siloam tunnel.<\/p>\n<p>In the city of Corinth in Greece there is a dedicatory inscription cut into the pavement of a plaza on the north side of the large theater. The abbreviated Latin inscription reads: <em>Erastus pro aedilitate sua pecunia stravit<\/em> (“Erastus, in return for his aedileship, laid the pavement at his own expense”). The bronze has long since been removed from the letters deeply cut into the gray Acrocorinthian limestone. This is probably the same “Erastus, the city treasurer” mentioned by Paul in Romans 16:23. A similar inscription from the Corinthian agora of Paul’s day reads: “Gnaeus Babbius Philinus, aedile and pontifex, had this monument erected at his own expense, and he approved it in his official capacity as duovir.”<\/p>\n<p>A monumental dedicatory inscription in Greek was found in Jerusalem during excavations in 1913–14, which once stood on the wall of a first-century <span>AD<\/span> synagogue on Mt Ophel. It refers to a Theodotus, the son of a ruler of the synagogue named Vettenos, who built the synagogue. Since the name Vettenos is Roman, it may be that Theodotus was a Jewish slave who had been freed and given the Roman name of his master. If so, this inscription may have hung on the “synagogue of the Freedmen” in Jerusalem (Acts 6:9).<\/p>\n<p>The British Museum contains a portion of a broken arch that stood over an entrance into the Greek city of Thessalonica from the first century <span>AD<\/span> until 1867, when it was torn down to provide stone for the repair of the vast city wall. The inscription begins: “In the time of the politarchs . . .” This is a rare word referring to Roman officials and is used in the book of Acts (Acts 17:6) in reference to city authorities of Thessalonica. This word is found nowhere else in Greek literature.<\/p>\n<p class=\"h2\" id=\"Correspondence\">Correspondence<\/p>\n<p>In the second millennium before Christ, it was common practice to write correspondence on small clay tablets. More than half a million have been found in Mari, Nuzi, Nineveh, Ebla, and elsewhere. Interesting examples of such correspondence may be found in a great number of clay tablets found at Tell el-Amarna in Upper Egypt. They were written in the Babylonian language using the cuneiform script during the time when Akhenaton was captivated with his reformation of Egyptian art and religion at his new capital Tell el-Amarna (Akhetaten), and Palestine and Syria were left to the mercy of marauders called Habiru in the documents. Many of these are written from cities in Canaan under attack and ask for help from the pharaoh, whose vassals they are at this time (late 14th century <span>BC<\/span>). Some think that these Habiru were the ancient Hebrews who invaded the land under the direction of Joshua.<\/p>\n<p>Sometimes correspondence was written in ink on broken pieces of ceramic pottery (potsherds) called ostraca. In 1935, 18 of these were found in the excavations at Lachish in southern Israel. They are written in Hebrew and provide examples of the kind of script used by the Judeans in the time of Jeremiah. The language is essentially identical with the Hebrew of the OT. The letters were sent by Hosha’yahu, an officer in charge of a nearby town, to Ya’osh, the military governor of Lachish, during the invasion of Judea by the Babylonians, which ended in the destruction of the temple in Jerusalem in 586 <span>BC<\/span>.<\/p>\n<p>Eleven such potsherds were found in Masada, on the western shore of the Dead Sea, in excavations conducted by Yigael Yadin from 1963 to 1965. Masada was destroyed by the Roman army under the command of Flavius Silva in <span>AD<\/span> 73. Nine hundred and sixty men, women, and children committed suicide rather than surrender to the Romans. Ten men were chosen to cut the throats of those who remained. They drew lots for the heartbreaking task, according to Josephus (<em>War<\/em> 7.395), and Professor Yadin thinks the ostraca he found were the ones used in the drawing. One of them contained the name of Ben Yair, who was probably Eleazer ben Yair, the commander of the fortress.<\/p>\n<p class=\"h2\" id=\"MosaicFloorDecorations\">Mosaic Floor Decorations<\/p>\n<p>In the Roman and Byzantine periods it was popular to decorate the floors of basilicas, baths, synagogues, churches, and other public buildings with elaborate tesselation containing inscriptions and artwork. Excavation in 1972 disclosed a building in Caesarea Maritima with mosaic inscriptions in six floors throughout the structure. Two of them are the Greek text of Romans 13:3 set in a circular border. Another is a blessing on the one who enters and exits the room: “May the Lord bless your entry and your exit.” Two of them invoke the aid of Christ for people associated with the function and construction of the building. These were a part of a building that was destroyed in the seventh century <span>AD<\/span>.<\/p>\n<p>The floors of the synagogues at Tiberias-hamath, Beth Shan, Beth Alpha, Eshtemoa, Susiya, Hamath-gader, En-gedi, and others in Israel have inscriptions in Greek and Aramaic that usually refer to benefactors of the synagogue. A synagogue floor has been found in Naro, Tunisia, which contains a Latin inscription. In the Tiberias synagogue, Hebrew was used only for defining the astrological symbols that appear in the zodiac. Aramaic was used primarily for Halakah (religious rule or law), and Greek was principally used in honoring donors.<\/p>\n<p>One of the best-known mosaic floor inscriptions in churches was in Madaba, Jordan, where the oldest known map of Israel and Jordan was set into the floor in the sixth century <span>AD<\/span>. The place-names of cities, geographical features, and passages of Scripture are given in Greek. Church floors typically contain dated or undated dedications, blessings, and Scripture quotations that appear in Aramaic, Coptic, Syriac, Latin, and Greek. Symbolism often accompanies the inscriptions, but in <span>AD<\/span> 427 an edict was issued forbidding the use of crosses and other religious symbols on pavements so that they might not be stepped on. It is not clear how widespread this prohibition was.<\/p>\n<p><em>See also<\/em> Archaeology and the Bible; Pottery.<\/p>","summary_ro":"INSCRIPTIONS Term used to refer to writing in the ancient world that was done on a material of a permanent nature, such as stone or clay, rather than on ordinary and impermanent substances, such as papyri or parchment. Preview • Introduction • Inscriptions on Monuments • Historical Records • Official Announcements • Dedications • Correspondence • Mosaic Floor Decorations Introduction There are occasional references to inscriptions in the Bible; for example, the Ten Commandments were inscribed...","summary_en":"INSCRIPTIONS Term used to refer to writing in the ancient world that was done on a material of a permanent nature, such as stone or clay, rather than on ordinary and impermanent substances, such as papyri or parchment. Preview • Introduction • Inscriptions on Monuments • Historical Records • Official Announcements • Dedications • Correspondence • Mosaic Floor Decorations Introduction There are occasional references to inscriptions in the Bible; for example, the Ten Commandments were inscribed...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33401,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sabbath","title_en":"Sabbath","content_ro":"<h3>SABBATH<\/h3>\n<p>Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after six days and then “blessed” the seventh day and “declared it holy.” In the fourth commandment (Ex 20:8-11), God’s “blessing” and “setting aside” of the seventh day after Creation (the words used are the same as those in Genesis) form the basis of his demand that people should observe the seventh day as a day of Sabbath rest.<\/p>\n<p>The idea of God resting from his work is a startling one. It comes across even more vividly in Exodus 31:17, where the Lord tells Moses how he was refreshed by his day of rest. This picture of the Creator as a manual laborer is one the Bible often paints. No doubt it is presented in vividly human terms in Exodus to reinforce the fundamental Sabbath lesson that people must follow the pattern their Creator has set for them. One day’s rest in seven is a necessity for individuals, families, households, and even animals (Ex 20:10).<\/p>\n<p>The Sabbath’s setting in the biblical account of Creation implies that it is one of those OT standards that are meant for all people and not just for Israel. The inclusion of the Sabbath law in the Ten Commandments underlines this important truth. The Decalogue occupied a special place in OT law. Alone of all God’s instructions, it was spoken by his audible voice (Ex 20:1), written by his finger (31:18), and placed in the tabernacle ark at the heart of Israel’s worship (25:16). The NT, too, confirms the strong impression that the Decalogue as a whole embodies principles that are permanently valid for all people in all places at all times. Whether or not Sunday is recognized as the Christian Sabbath, one is obliged to accept the central principle of this biblical teaching as far as the Sabbath is concerned. God’s instructions require people to observe a regular weekly break from work.<\/p>\n<p>Significantly, the second main strand of the Bible’s Sabbath teaching—that of redemption—also features in a list of the Ten Commandments. The Sabbath law (already noted in Ex 20:8-11) reappears in Deuteronomy 5:12-15, but here a different reason is attached to its observance: “Remember that you were once slaves in Egypt and that the <span>Lord<\/span> your God brought you out with amazing power and mighty deeds. That is why the <span>Lord<\/span> your God has commanded you to observe the Sabbath day” (v 15, <span>nlt<\/span>).<\/p>\n<p>The differences between these two accounts of the fourth commandment are important. The first (Ex 20) is addressed, <em>through<\/em> Israel, to all people as created beings. The second (Dt 5) is directed <em>to<\/em> Israel as God’s redeemed people. So the Sabbath is God’s signpost, pointing not only to his goodness toward all people as their Creator but also to his mercy toward his chosen people as their Redeemer.<\/p>\n<p>There is one other significant point in Deuteronomy’s version of the Sabbath commandment that must not be missed. The prohibition of all work on the Sabbath day is followed by an explanatory note—“On that day no one in your household may do any kind of work. This includes you, your sons and daughters, your male and female servants, your oxen and donkeys and other livestock, and any foreigners living among you. All your male and female servants must rest as you do” (Dt 5:14, <span>nlt<\/span>). Practical concern for others is a feature of all the OT’s covenant teaching. So God’s loving concern for Israel in her Egyptian slavery must be matched by the Israelite family’s loving concern for those who served them. The Sabbath offered an ideal outlet for the practical expression of that concern. Jesus was especially keen to rescue this humanitarian side of Sabbath observance from the mass of callous regulations that threatened to suffocate it in his day (see, e.g., Mk 3:1-5).<\/p>\n<p>The OT’s provision for a “sabbatical year” develops this humanitarian theme further (see Ex 23:10-12; Lv 25:1-7; Dt 15:1-11; also the regulations for the “year of jubilee” in Lv 25:8-55). Every seventh year the land was to lie fallow and be uncultivated (Lv 25:4). It needed a regular rest just as much as the people it sustained. The primary purpose of this law was benevolent: “But you, your male and female slaves, your hired servants, and any foreigners who live with you may eat the produce that grows naturally during the Sabbath year. And your livestock and the wild animals will also be allowed to eat of the land’s bounty” (vv 6-7, <span>nlt<\/span>). Deuteronomy 15:1-11 extends the same humanitarian principle into the world of commerce. The sabbatical year must see the canceling of all debts within God’s redeemed community. For the tight-fisted who might be tempted to refuse a loan if the sabbatical year was imminent, the law added a warning and a promise: “Do not be mean-spirited and refuse someone a loan because the year of release is close at hand. If you refuse to make the loan and the needy person cries out to the <span>Lord<\/span>, you will be considered guilty of sin. Give freely without begrudging it, and the <span>Lord<\/span> your God will bless you in everything you do” (Dt 15:9-10, <span>nlt<\/span>).<\/p>\n<p>Observing the sabbatical year was obviously a great test of the people’s obedience to God and of their willingness to depend on him for their livelihood. Sometimes the temptation to turn a blind eye was too strong. But history testifies to Israel’s courage in observing the letter of this law on many occasions, despite threats of invasion and famine. Both Alexander the Great and the Romans excused Jews from paying taxes every seventh year in recognition of the depth of their religious convictions.<\/p>\n<p>Returning from the seventh year to the seventh day, the OT law codes go to considerable lengths to buttress the Sabbath ban on work by defining what may and may not be done by God’s people on the Sabbath day. The prohibitions were not meant to rule out activity of any kind. Their aim was to stop regular, everyday work, because if God had set aside the Sabbath (Ex 20:11), the most obvious way of profaning it was to treat it just like any other day. Rules were spelled out in specific terms that the farmer (34:21), the salesman (Jer 17:27), and even the housewife (Ex 35:2-3) would understand.<\/p>\n<p>The details may seem trivial, but obedience to the Sabbath law was seen as the main test of the people’s allegiance to the Lord. It was made quite clear that willful disobedience was a capital offense (Ex 35:2), and the fate of the person found gathering wood in defiance of Sabbath regulations showed that this was no idle threat (Nm 15:32-36).<\/p>\n<p>Hemmed in by so many rules and regulations (and with the death penalty overhanging all), the Sabbath easily could have become a day of fear—a day when the people were more afraid of committing an offense than worshiping the Lord and enjoying a weekly rest. But the Sabbath was intended to be a blessing, not a burden. Above everything else, it was a weekly sign that the Lord loved his people and wanted to draw them into an ever-closer relationship with himself. Those who valued that relationship enjoyed the Sabbath, calling it a delight (Is 58:13-14). Nowhere does the OT express its sheer joy in Sabbath worship more exuberantly than in Psalm 92, which has the title “A Song for the Sabbath.”<\/p>\n<p>The later prophets, were, however, far from blind to the darker side of human nature. They knew that a great deal of Sabbath observance was a sham. Many people treated the Sabbath day more as holiday than holy day, an opportunity for self-indulgence rather than delighting in the Lord (Is 58:13). Some greedy tradesmen found its restrictions an annoying irritant (Am 8:5).<\/p>\n<p>As God’s spokesman, the prophets did not shrink from exposing such neglect and abuse (Ez 22:26). Those who go through the motions of Sabbath worship with unrepentant hearts nauseate the Lord, Isaiah said (Is 1:10-15). As a symptom of rebellion against God, Jerusalem’s Sabbath breaking will bring destruction on the city, thunders Jeremiah (Jer 17:27). The Lord has been very forbearing with his people, warned Ezekiel, but prolonged neglect of his Sabbath makes judgment a certainty (Ez 20:12-24).<\/p>\n<p>When the ax of judgment fell (in the exile to Babylon, 586 <span>BC<\/span>), the surviving remnant of the nation took the lesson to heart. Sabbath keeping was one of the few distinctive marks faithful Jews could retain in a foreign land, so it assumed extra significance. At the prompting of prophets like Ezekiel, who set out rules for Sabbath worship in the rebuilt temple at Jerusalem (Ez 44:24; 45:17; 46:3), and under the leadership of men like Nehemiah, the returning exiles were more careful than their predecessors in observing the Sabbath day (Neh 10:31; 13:15-22).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Prior to the first century, some Jews in Palestine developed several rules for promoting the observance of the Sabbath. Two tractates of the Mishnah are devoted exclusively to these Sabbath rules and regulations. Their main purpose is to define work (one tractate does so under 39 headings) in an attempt to show every Israelite what is and is not permitted on the Sabbath. Unfortunately, this led to such hairsplitting complexities and evasions that ecclesiastical lawyers often differed among themselves in their interpretations, with the inevitable result that the main purpose of the Sabbath became lost beneath a mass of legalistic detail. The rabbis themselves were aware of how much they were adding to the straightforward teaching of the OT. As one of them put it, “The rules about the sabbath . . . are as mountains hanging by a hair, for Scripture is scanty and the rules many.”<\/p>\n<p>Jesus had many confrontations with the Jewish religious leaders over Sabbath observances. From their perspective, Jesus was a Sabbath breaker and therefore a lawbreaker. Jesus, however, never saw himself as a Sabbath breaker. He went to synagogue regularly on the Sabbath day (Lk 4:16). He read the lesson, preached, and taught (Mk 1:21; Lk 13:10). He clearly accepted the principle that the Sabbath was an appropriate day for worship.<\/p>\n<p>His point of collision with the Pharisees was the point at which their tradition departed from biblical teaching. He made this clear when he defended his disciples by appealing to Scripture, after they had been accused of breaking Sabbath tradition by walking through grainfields and breaking off heads of wheat (which fell into the category of “harvesting,” according to the Pharisees; Mk 2:23-26). He followed this up with a remark that took his hearers straight back to God’s Creation purpose for the Sabbath: “The Sabbath was made to benefit people, and not people to benefit the Sabbath” (Mk 2:27, <span>nlt<\/span>).<\/p>\n<p>Rabbinic tradition had exalted the institution above the people it was meant to serve. By making it an end in itself, the Pharisees had effectively robbed the Sabbath of one of its main purposes. Jesus’ words must have sounded uncomfortably familiar in his opponents’ ears. A famous rabbi had once said, “The Sabbath is given over to you, but you are not given over to the Sabbath.”<\/p>\n<p>More than anything else, Jesus’ Sabbath healings put him on a collision course with rabbinic restrictions. The OT does not forbid cures on the Sabbath day, but the rabbis labeled all healing as work, which must always be avoided on the Sabbath unless life was at risk. Jesus fearlessly exposed the callousness and absurd inconsistencies to which this attitude led. How, he asked, could it be right to circumcise a baby or lead an animal to water on the Sabbath day (which tradition allowed) but wrong to heal a chronically handicapped woman and a crippled man, even if their lives were not in immediate danger (Lk 13:10-17; Jn 7:21-24)? The Sabbath, he taught, was a particularly appropriate day for acts of mercy (Mk 3:4-5).<\/p>\n<p>Jesus, the man from heaven, claimed that he was Lord of the Sabbath (Mk 2:28; cf. Mt 12:5-8). Just as God kept working, despite his Creation rest, to sustain the world in his mercy, so Jesus would continue to teach and to heal on the Sabbath day (Jn 5:2-17). But one day his redemptive work would be complete, and then the Sabbath’s purpose as a sign of redemption would be accomplished.<\/p>\n<p>Living on the other side of Jesus’ death and resurrection, Paul was quick to grasp the significance of both for Sabbath observance. He did not go so far as to ban all observance of the Jewish Sabbath. Indeed, he attended many Sabbath synagogue services himself in his evangelistic travels (see, e.g., Acts 13:14-16). Jewish Christians who insisted on keeping up their Sabbath practices were free to do so, provided they respected the opinions of those who differed (Rom 14:5-6, 13). But any suggestion that observing the Jewish calendar was necessary for salvation must be resisted (Gal 4:8-11). For Paul considered the Sabbath to be a shadow, while Christ himself is the reality of that shadow (Col 2:17).<\/p>\n<p>Finally, it is the writer of the Letter to the Hebrews who explains how the twin biblical “sabbath themes” of creation and redemption find their joint fulfillment in Christ. He did so by linking together the ideas of God’s rest after Creation and his redemptive act in bringing Israel to her “rest” in Canaan, and by showing how both relate to the present and future rest that Christians can and do enjoy in Jesus (Heb 4:1-11).<\/p>\n<p>God intends all his people to share his rest—that is, his promise (Heb 4:1). He showed this intention clearly when he brought Israel to the Promised Land, but that did not mark the complete fulfillment of his promise. The full, complete rest still waiting for the people of God is in heaven. Christ has already entered there. He is resting from his work, just as God did after the Creation. And because of his redeeming work, he invites all those who believe in him to share that same “sabbath rest” now (v 9).<\/p>\n<p><em>See also<\/em> Lord’s Day, The; Sabbath Day’s Journey; Commandments, The Ten.<\/p>","content_en":"<h3>SABBATH<\/h3>\n<p>Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after six days and then “blessed” the seventh day and “declared it holy.” In the fourth commandment (Ex 20:8-11), God’s “blessing” and “setting aside” of the seventh day after Creation (the words used are the same as those in Genesis) form the basis of his demand that people should observe the seventh day as a day of Sabbath rest.<\/p>\n<p>The idea of God resting from his work is a startling one. It comes across even more vividly in Exodus 31:17, where the Lord tells Moses how he was refreshed by his day of rest. This picture of the Creator as a manual laborer is one the Bible often paints. No doubt it is presented in vividly human terms in Exodus to reinforce the fundamental Sabbath lesson that people must follow the pattern their Creator has set for them. One day’s rest in seven is a necessity for individuals, families, households, and even animals (Ex 20:10).<\/p>\n<p>The Sabbath’s setting in the biblical account of Creation implies that it is one of those OT standards that are meant for all people and not just for Israel. The inclusion of the Sabbath law in the Ten Commandments underlines this important truth. The Decalogue occupied a special place in OT law. Alone of all God’s instructions, it was spoken by his audible voice (Ex 20:1), written by his finger (31:18), and placed in the tabernacle ark at the heart of Israel’s worship (25:16). The NT, too, confirms the strong impression that the Decalogue as a whole embodies principles that are permanently valid for all people in all places at all times. Whether or not Sunday is recognized as the Christian Sabbath, one is obliged to accept the central principle of this biblical teaching as far as the Sabbath is concerned. God’s instructions require people to observe a regular weekly break from work.<\/p>\n<p>Significantly, the second main strand of the Bible’s Sabbath teaching—that of redemption—also features in a list of the Ten Commandments. The Sabbath law (already noted in Ex 20:8-11) reappears in Deuteronomy 5:12-15, but here a different reason is attached to its observance: “Remember that you were once slaves in Egypt and that the <span>Lord<\/span> your God brought you out with amazing power and mighty deeds. That is why the <span>Lord<\/span> your God has commanded you to observe the Sabbath day” (v 15, <span>nlt<\/span>).<\/p>\n<p>The differences between these two accounts of the fourth commandment are important. The first (Ex 20) is addressed, <em>through<\/em> Israel, to all people as created beings. The second (Dt 5) is directed <em>to<\/em> Israel as God’s redeemed people. So the Sabbath is God’s signpost, pointing not only to his goodness toward all people as their Creator but also to his mercy toward his chosen people as their Redeemer.<\/p>\n<p>There is one other significant point in Deuteronomy’s version of the Sabbath commandment that must not be missed. The prohibition of all work on the Sabbath day is followed by an explanatory note—“On that day no one in your household may do any kind of work. This includes you, your sons and daughters, your male and female servants, your oxen and donkeys and other livestock, and any foreigners living among you. All your male and female servants must rest as you do” (Dt 5:14, <span>nlt<\/span>). Practical concern for others is a feature of all the OT’s covenant teaching. So God’s loving concern for Israel in her Egyptian slavery must be matched by the Israelite family’s loving concern for those who served them. The Sabbath offered an ideal outlet for the practical expression of that concern. Jesus was especially keen to rescue this humanitarian side of Sabbath observance from the mass of callous regulations that threatened to suffocate it in his day (see, e.g., Mk 3:1-5).<\/p>\n<p>The OT’s provision for a “sabbatical year” develops this humanitarian theme further (see Ex 23:10-12; Lv 25:1-7; Dt 15:1-11; also the regulations for the “year of jubilee” in Lv 25:8-55). Every seventh year the land was to lie fallow and be uncultivated (Lv 25:4). It needed a regular rest just as much as the people it sustained. The primary purpose of this law was benevolent: “But you, your male and female slaves, your hired servants, and any foreigners who live with you may eat the produce that grows naturally during the Sabbath year. And your livestock and the wild animals will also be allowed to eat of the land’s bounty” (vv 6-7, <span>nlt<\/span>). Deuteronomy 15:1-11 extends the same humanitarian principle into the world of commerce. The sabbatical year must see the canceling of all debts within God’s redeemed community. For the tight-fisted who might be tempted to refuse a loan if the sabbatical year was imminent, the law added a warning and a promise: “Do not be mean-spirited and refuse someone a loan because the year of release is close at hand. If you refuse to make the loan and the needy person cries out to the <span>Lord<\/span>, you will be considered guilty of sin. Give freely without begrudging it, and the <span>Lord<\/span> your God will bless you in everything you do” (Dt 15:9-10, <span>nlt<\/span>).<\/p>\n<p>Observing the sabbatical year was obviously a great test of the people’s obedience to God and of their willingness to depend on him for their livelihood. Sometimes the temptation to turn a blind eye was too strong. But history testifies to Israel’s courage in observing the letter of this law on many occasions, despite threats of invasion and famine. Both Alexander the Great and the Romans excused Jews from paying taxes every seventh year in recognition of the depth of their religious convictions.<\/p>\n<p>Returning from the seventh year to the seventh day, the OT law codes go to considerable lengths to buttress the Sabbath ban on work by defining what may and may not be done by God’s people on the Sabbath day. The prohibitions were not meant to rule out activity of any kind. Their aim was to stop regular, everyday work, because if God had set aside the Sabbath (Ex 20:11), the most obvious way of profaning it was to treat it just like any other day. Rules were spelled out in specific terms that the farmer (34:21), the salesman (Jer 17:27), and even the housewife (Ex 35:2-3) would understand.<\/p>\n<p>The details may seem trivial, but obedience to the Sabbath law was seen as the main test of the people’s allegiance to the Lord. It was made quite clear that willful disobedience was a capital offense (Ex 35:2), and the fate of the person found gathering wood in defiance of Sabbath regulations showed that this was no idle threat (Nm 15:32-36).<\/p>\n<p>Hemmed in by so many rules and regulations (and with the death penalty overhanging all), the Sabbath easily could have become a day of fear—a day when the people were more afraid of committing an offense than worshiping the Lord and enjoying a weekly rest. But the Sabbath was intended to be a blessing, not a burden. Above everything else, it was a weekly sign that the Lord loved his people and wanted to draw them into an ever-closer relationship with himself. Those who valued that relationship enjoyed the Sabbath, calling it a delight (Is 58:13-14). Nowhere does the OT express its sheer joy in Sabbath worship more exuberantly than in Psalm 92, which has the title “A Song for the Sabbath.”<\/p>\n<p>The later prophets, were, however, far from blind to the darker side of human nature. They knew that a great deal of Sabbath observance was a sham. Many people treated the Sabbath day more as holiday than holy day, an opportunity for self-indulgence rather than delighting in the Lord (Is 58:13). Some greedy tradesmen found its restrictions an annoying irritant (Am 8:5).<\/p>\n<p>As God’s spokesman, the prophets did not shrink from exposing such neglect and abuse (Ez 22:26). Those who go through the motions of Sabbath worship with unrepentant hearts nauseate the Lord, Isaiah said (Is 1:10-15). As a symptom of rebellion against God, Jerusalem’s Sabbath breaking will bring destruction on the city, thunders Jeremiah (Jer 17:27). The Lord has been very forbearing with his people, warned Ezekiel, but prolonged neglect of his Sabbath makes judgment a certainty (Ez 20:12-24).<\/p>\n<p>When the ax of judgment fell (in the exile to Babylon, 586 <span>BC<\/span>), the surviving remnant of the nation took the lesson to heart. Sabbath keeping was one of the few distinctive marks faithful Jews could retain in a foreign land, so it assumed extra significance. At the prompting of prophets like Ezekiel, who set out rules for Sabbath worship in the rebuilt temple at Jerusalem (Ez 44:24; 45:17; 46:3), and under the leadership of men like Nehemiah, the returning exiles were more careful than their predecessors in observing the Sabbath day (Neh 10:31; 13:15-22).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Prior to the first century, some Jews in Palestine developed several rules for promoting the observance of the Sabbath. Two tractates of the Mishnah are devoted exclusively to these Sabbath rules and regulations. Their main purpose is to define work (one tractate does so under 39 headings) in an attempt to show every Israelite what is and is not permitted on the Sabbath. Unfortunately, this led to such hairsplitting complexities and evasions that ecclesiastical lawyers often differed among themselves in their interpretations, with the inevitable result that the main purpose of the Sabbath became lost beneath a mass of legalistic detail. The rabbis themselves were aware of how much they were adding to the straightforward teaching of the OT. As one of them put it, “The rules about the sabbath . . . are as mountains hanging by a hair, for Scripture is scanty and the rules many.”<\/p>\n<p>Jesus had many confrontations with the Jewish religious leaders over Sabbath observances. From their perspective, Jesus was a Sabbath breaker and therefore a lawbreaker. Jesus, however, never saw himself as a Sabbath breaker. He went to synagogue regularly on the Sabbath day (Lk 4:16). He read the lesson, preached, and taught (Mk 1:21; Lk 13:10). He clearly accepted the principle that the Sabbath was an appropriate day for worship.<\/p>\n<p>His point of collision with the Pharisees was the point at which their tradition departed from biblical teaching. He made this clear when he defended his disciples by appealing to Scripture, after they had been accused of breaking Sabbath tradition by walking through grainfields and breaking off heads of wheat (which fell into the category of “harvesting,” according to the Pharisees; Mk 2:23-26). He followed this up with a remark that took his hearers straight back to God’s Creation purpose for the Sabbath: “The Sabbath was made to benefit people, and not people to benefit the Sabbath” (Mk 2:27, <span>nlt<\/span>).<\/p>\n<p>Rabbinic tradition had exalted the institution above the people it was meant to serve. By making it an end in itself, the Pharisees had effectively robbed the Sabbath of one of its main purposes. Jesus’ words must have sounded uncomfortably familiar in his opponents’ ears. A famous rabbi had once said, “The Sabbath is given over to you, but you are not given over to the Sabbath.”<\/p>\n<p>More than anything else, Jesus’ Sabbath healings put him on a collision course with rabbinic restrictions. The OT does not forbid cures on the Sabbath day, but the rabbis labeled all healing as work, which must always be avoided on the Sabbath unless life was at risk. Jesus fearlessly exposed the callousness and absurd inconsistencies to which this attitude led. How, he asked, could it be right to circumcise a baby or lead an animal to water on the Sabbath day (which tradition allowed) but wrong to heal a chronically handicapped woman and a crippled man, even if their lives were not in immediate danger (Lk 13:10-17; Jn 7:21-24)? The Sabbath, he taught, was a particularly appropriate day for acts of mercy (Mk 3:4-5).<\/p>\n<p>Jesus, the man from heaven, claimed that he was Lord of the Sabbath (Mk 2:28; cf. Mt 12:5-8). Just as God kept working, despite his Creation rest, to sustain the world in his mercy, so Jesus would continue to teach and to heal on the Sabbath day (Jn 5:2-17). But one day his redemptive work would be complete, and then the Sabbath’s purpose as a sign of redemption would be accomplished.<\/p>\n<p>Living on the other side of Jesus’ death and resurrection, Paul was quick to grasp the significance of both for Sabbath observance. He did not go so far as to ban all observance of the Jewish Sabbath. Indeed, he attended many Sabbath synagogue services himself in his evangelistic travels (see, e.g., Acts 13:14-16). Jewish Christians who insisted on keeping up their Sabbath practices were free to do so, provided they respected the opinions of those who differed (Rom 14:5-6, 13). But any suggestion that observing the Jewish calendar was necessary for salvation must be resisted (Gal 4:8-11). For Paul considered the Sabbath to be a shadow, while Christ himself is the reality of that shadow (Col 2:17).<\/p>\n<p>Finally, it is the writer of the Letter to the Hebrews who explains how the twin biblical “sabbath themes” of creation and redemption find their joint fulfillment in Christ. He did so by linking together the ideas of God’s rest after Creation and his redemptive act in bringing Israel to her “rest” in Canaan, and by showing how both relate to the present and future rest that Christians can and do enjoy in Jesus (Heb 4:1-11).<\/p>\n<p>God intends all his people to share his rest—that is, his promise (Heb 4:1). He showed this intention clearly when he brought Israel to the Promised Land, but that did not mark the complete fulfillment of his promise. The full, complete rest still waiting for the people of God is in heaven. Christ has already entered there. He is resting from his work, just as God did after the Creation. And because of his redeeming work, he invites all those who believe in him to share that same “sabbath rest” now (v 9).<\/p>\n<p><em>See also<\/em> Lord’s Day, The; Sabbath Day’s Journey; Commandments, The Ten.<\/p>","summary_ro":"SABBATH Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption. In the Old Testament The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after s...","summary_en":"SABBATH Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption. In the Old Testament The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after s...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43978,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:18","title_en":"Study Note: Exodul 31:18","content_ro":"<p><strong>31:18<\/strong> Normally, each party to a covenant received a written copy of <em>the terms of the covenant<\/em>. So it may be that the <em>two stone tablets<\/em> were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • <em>finger of God:<\/em> See 34:28.<\/p>","content_en":"<p><strong>31:18<\/strong> Normally, each party to a covenant received a written copy of <em>the terms of the covenant<\/em>. So it may be that the <em>two stone tablets<\/em> were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • <em>finger of God:<\/em> See 34:28.<\/p>","summary_ro":"31:18 Normally, each party to a covenant received a written copy of the terms of the covenant. So it may be that the two stone tablets were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • finger of God: See 34:28.","summary_en":"31:18 Normally, each party to a covenant received a written copy of the terms of the covenant. So it may be that the two stone tablets were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • finger of God: See 34:28.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71604,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:18","title_en":"Study Note: Exodul 31:18","content_ro":"<p><strong>31:18<\/strong> Normally, each party to a covenant received a written copy of <em>the terms of the covenant<\/em>. So it may be that the <em>two stone tablets<\/em> were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • <em>finger of God:<\/em> See 34:28.<\/p>","content_en":"<p><strong>31:18<\/strong> Normally, each party to a covenant received a written copy of <em>the terms of the covenant<\/em>. So it may be that the <em>two stone tablets<\/em> were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • <em>finger of God:<\/em> See 34:28.<\/p>","summary_ro":"31:18 Normally, each party to a covenant received a written copy of the terms of the covenant. So it may be that the two stone tablets were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • finger of God: See 34:28.","summary_en":"31:18 Normally, each party to a covenant received a written copy of the terms of the covenant. So it may be that the two stone tablets were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • finger of God: See 34:28.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99230,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:18","title_en":"Study Note: Exodul 31:18","content_ro":"<p><strong>31:18<\/strong> Normally, each party to a covenant received a written copy of <em>the terms of the covenant<\/em>. So it may be that the <em>two stone tablets<\/em> were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • <em>finger of God:<\/em> See 34:28.<\/p>","content_en":"<p><strong>31:18<\/strong> Normally, each party to a covenant received a written copy of <em>the terms of the covenant<\/em>. So it may be that the <em>two stone tablets<\/em> were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • <em>finger of God:<\/em> See 34:28.<\/p>","summary_ro":"31:18 Normally, each party to a covenant received a written copy of the terms of the covenant. So it may be that the two stone tablets were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • finger of God: See 34:28.","summary_en":"31:18 Normally, each party to a covenant received a written copy of the terms of the covenant. So it may be that the two stone tablets were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • finger of God: See 34:28.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126856,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 31:18","title_en":"Study Note: Exodul 31:18","content_ro":"<p><strong>31:18<\/strong> Normally, each party to a covenant received a written copy of <em>the terms of the covenant<\/em>. So it may be that the <em>two stone tablets<\/em> were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • <em>finger of God:<\/em> See 34:28.<\/p>","content_en":"<p><strong>31:18<\/strong> Normally, each party to a covenant received a written copy of <em>the terms of the covenant<\/em>. So it may be that the <em>two stone tablets<\/em> were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • <em>finger of God:<\/em> See 34:28.<\/p>","summary_ro":"31:18 Normally, each party to a covenant received a written copy of the terms of the covenant. So it may be that the two stone tablets were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • finger of God: See 34:28.","summary_en":"31:18 Normally, each party to a covenant received a written copy of the terms of the covenant. So it may be that the two stone tablets were identical, one being God’s copy and the other the people’s copy, to be kept together in the Ark of the Covenant. • finger of God: See 34:28.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64318,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91944,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119570,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147196,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.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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Exod 31
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