1 Tesaloniceni 4
1 Încolo, fraţilor, fiindcă aţi învăţat dela noi cum să vă purtaţi şi să fiţi plăcuţi lui Dumnezeu, şi aşa şi faceţi, vă rugăm, şi vă îndemnăm în Numele Domnului Isus, să sporiţi tot mai mult în privinţa aceasta.
2 Ştiţi, în adevăr, ce învăţături v-am dat prin Domnul Isus.
3 Voia lui Dumnezeu este sfinţirea voastră: să vă feriţi de curvie;
4 fiecare din voi să ştie să-şi stăpânească vasul în sfinţenie şi cinste,
5 nu în aprinderea poftei, ca Neamurile, cari nu cunosc pe Dumnezeu.
6 Nimeni să nu fie cu vicleşug şi cu nedreptate în treburi faţă de fratele său; pentrucă Domnul pedepseşte toate aceste lucruri, după cum v-am spus şi v-am adeverit.
7 Căci Dumnezeu nu ne-a chemat la necurăţie, ci la sfinţire.
8 De aceea, cine nesocoteşte aceste învăţături, nesocoteşte nu pe un om, ci pe Dumnezeu, care v-a dat şi Duhul Său cel sfânt.
9 Cât despre dragostea frăţească, n-aveţi nevoie să vă scriem; căci voi singuri aţi fost învăţăţi de Dumnezeu să vă iubiţi unii pe alţii,
10 şi iubiţi în adevăr pe toţi fraţii, cari sânt în toată Macedonia. Dar vă îndemnăm, fraţilor, să sporiţi tot mai mult în ea.
11 Să căutaţi să trăiţi liniştiţi, să vă vedeţi de treburi, şi să lucraţi cu mânile voastre, cum v-am sfătuit.
12 Şi astfel să vă purtaţi cuviincios cu cei de afară, şi să n-aveţi trebuinţă de nimeni.
13 Nu voim, fraţilor, să fiţi în necunoştinţă despre cei ce au adormit, ca să nu vă întristaţi ca ceilalţi, cari n-au nădejde.
14 Căci dacă credem că Isus a murit şi a înviat, credem şi că Dumnezeu va aduce înapoi împreună cu Isus pe cei ce au adormit în El.
15 Iată, în adevăr, ce vă spunem, prin Cuvântul Domnului: noi cei vii, cari vom rămânea până la venirea Domnului, nu vom lua-o înaintea celor adormiţi.
16 Căci însuş Domnul, cu un strigăt, cu glasul unui arhanghel şi cu trâmbiţa lui Dumnezeu, Se va pogorî din cer, şi întâi vor învia cei morţi în Hristos.
17 Apoi, noi cei vii, cari vom fi rămas, vom fi răpiţi toţi împreună cu ei, în nori, ca să întâmpinăm pe Domnul în văzduh; şi astfel vom fi totdeauna cu Domnul.
18 Mângâiaţi-vă dar unii pe alţii cu aceste cuvinte.
{"verseMap":{"1":[{"id":22754,"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":37193,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter to the Thessalonians","title_en":"First Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","summary_en":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58407,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:1","title_en":"Study Note: 1 Tesaloniceni 4:1","content_ro":"<p><strong>4:1–5:22<\/strong> The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relationship with the Lord (5:16-18), and prophecy (5:19-22).<\/p>","content_en":"<p><strong>4:1–5:22<\/strong> The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relationship with the Lord (5:16-18), and prophecy (5:19-22).<\/p>","summary_ro":"4:1–5:22 The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relations...","summary_en":"4:1–5:22 The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relations...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58408,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:1","title_en":"Study Note: 1 Tesaloniceni 4:1","content_ro":"<p><strong>4:1-2<\/strong> <em>we urge you:<\/em> Paul’s exhortation <em>in the name of the Lord Jesus<\/em> emphasizes the authority of his teaching. • <em>you remember what we taught:<\/em> Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).<\/p>","content_en":"<p><strong>4:1-2<\/strong> <em>we urge you:<\/em> Paul’s exhortation <em>in the name of the Lord Jesus<\/em> emphasizes the authority of his teaching. • <em>you remember what we taught:<\/em> Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).<\/p>","summary_ro":"4:1-2 we urge you: Paul’s exhortation in the name of the Lord Jesus emphasizes the authority of his teaching. • you remember what we taught: Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).","summary_en":"4:1-2 we urge you: Paul’s exhortation in the name of the Lord Jesus emphasizes the authority of his teaching. • you remember what we taught: Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86033,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:1","title_en":"Study Note: 1 Tesaloniceni 4:1","content_ro":"<p><strong>4:1–5:22<\/strong> The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relationship with the Lord (5:16-18), and prophecy (5:19-22).<\/p>","content_en":"<p><strong>4:1–5:22<\/strong> The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relationship with the Lord (5:16-18), and prophecy (5:19-22).<\/p>","summary_ro":"4:1–5:22 The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relations...","summary_en":"4:1–5:22 The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relations...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86034,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:1","title_en":"Study Note: 1 Tesaloniceni 4:1","content_ro":"<p><strong>4:1-2<\/strong> <em>we urge you:<\/em> Paul’s exhortation <em>in the name of the Lord Jesus<\/em> emphasizes the authority of his teaching. • <em>you remember what we taught:<\/em> Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).<\/p>","content_en":"<p><strong>4:1-2<\/strong> <em>we urge you:<\/em> Paul’s exhortation <em>in the name of the Lord Jesus<\/em> emphasizes the authority of his teaching. • <em>you remember what we taught:<\/em> Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).<\/p>","summary_ro":"4:1-2 we urge you: Paul’s exhortation in the name of the Lord Jesus emphasizes the authority of his teaching. • you remember what we taught: Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).","summary_en":"4:1-2 we urge you: Paul’s exhortation in the name of the Lord Jesus emphasizes the authority of his teaching. • you remember what we taught: Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113659,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:1","title_en":"Study Note: 1 Tesaloniceni 4:1","content_ro":"<p><strong>4:1–5:22<\/strong> The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relationship with the Lord (5:16-18), and prophecy (5:19-22).<\/p>","content_en":"<p><strong>4:1–5:22<\/strong> The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relationship with the Lord (5:16-18), and prophecy (5:19-22).<\/p>","summary_ro":"4:1–5:22 The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relations...","summary_en":"4:1–5:22 The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relations...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113660,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:1","title_en":"Study Note: 1 Tesaloniceni 4:1","content_ro":"<p><strong>4:1-2<\/strong> <em>we urge you:<\/em> Paul’s exhortation <em>in the name of the Lord Jesus<\/em> emphasizes the authority of his teaching. • <em>you remember what we taught:<\/em> Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).<\/p>","content_en":"<p><strong>4:1-2<\/strong> <em>we urge you:<\/em> Paul’s exhortation <em>in the name of the Lord Jesus<\/em> emphasizes the authority of his teaching. • <em>you remember what we taught:<\/em> Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).<\/p>","summary_ro":"4:1-2 we urge you: Paul’s exhortation in the name of the Lord Jesus emphasizes the authority of his teaching. • you remember what we taught: Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).","summary_en":"4:1-2 we urge you: Paul’s exhortation in the name of the Lord Jesus emphasizes the authority of his teaching. • you remember what we taught: Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141285,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:1","title_en":"Study Note: 1 Tesaloniceni 4:1","content_ro":"<p><strong>4:1–5:22<\/strong> The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relationship with the Lord (5:16-18), and prophecy (5:19-22).<\/p>","content_en":"<p><strong>4:1–5:22<\/strong> The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relationship with the Lord (5:16-18), and prophecy (5:19-22).<\/p>","summary_ro":"4:1–5:22 The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relations...","summary_en":"4:1–5:22 The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relations...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141286,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:1","title_en":"Study Note: 1 Tesaloniceni 4:1","content_ro":"<p><strong>4:1-2<\/strong> <em>we urge you:<\/em> Paul’s exhortation <em>in the name of the Lord Jesus<\/em> emphasizes the authority of his teaching. • <em>you remember what we taught:<\/em> Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).<\/p>","content_en":"<p><strong>4:1-2<\/strong> <em>we urge you:<\/em> Paul’s exhortation <em>in the name of the Lord Jesus<\/em> emphasizes the authority of his teaching. • <em>you remember what we taught:<\/em> Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).<\/p>","summary_ro":"4:1-2 we urge you: Paul’s exhortation in the name of the Lord Jesus emphasizes the authority of his teaching. • you remember what we taught: Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).","summary_en":"4:1-2 we urge you: Paul’s exhortation in the name of the Lord Jesus emphasizes the authority of his teaching. • you remember what we taught: Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59692,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87318,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114944,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142570,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":34533,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sex, Sexuality*","title_en":"Sex, Sexuality*","content_ro":"<h3>SEX, SEXUALITY*<\/h3>\n<p>Unlike some religious and philosophical systems, the Bible takes a positive view of human sexuality. According to the OT’s account of Creation, it was God himself who made people sexual beings. Being male or female is part of what it means to be created in the image of God (Gn 1:26-28). Above everything else, therefore, sexuality is a precious aspect of what a person <em>is,<\/em> not merely a description of what he or she <em>does.<\/em><\/p>\n<p>In line with this positive approach, the OT sees nothing embarrassing in the bodily differences between the sexes (Gn 2:25) and nothing shameful in physical expressions of lovemaking (Prv 5:18-19; Eccl 9:9). The Song of Songs, in particular, is a most beautiful love poem. Its powerful language should not be so spiritualized that the physical passion it describes is stripped of its delight and candor.<\/p>\n<p>Paul strikes the same positive note in his letters to Corinth and to Timothy at Ephesus. Sexual vice was rampant in both these cities. Partly as a reaction to this, a negative, ascetic attitude was threatening to take control in the life of Christians. Marriage was being forbidden (1 Tm 4:3) and married couples were abstaining from sexual intercourse in the belief that this would help them to become more spiritually mature (cf. 1 Cor 7:5).<\/p>\n<p>Paul had no hesitation in branding such attitudes as heretical. Recalling his readers to the message of Genesis, he encouraged them to receive God’s gifts thankfully (1 Tm 4:3-5). Husbands and wives, he writes, are mutually obliged to satisfy each other’s sexual needs (1 Cor 7:3-4).<\/p>\n<p>Most obviously, God made sex for procreation (Gn 1:28). But sex is for relationship as well as procreation. Genesis 2 describes how God made woman to fill man’s relationship vacuum (2:18-24). The relational purpose of human sexuality embraces far more than physical intercourse. In this broad sense, being male or being female is a God-given aid to making all sorts of relationships, including some not normally thought of as sexual at all.<\/p>\n<p>The Bible does not, of course, ignore the darker side of human nature. Having described the goodness of sex in the Creator’s perfect plan, Genesis goes on to explain how man’s disobedience to God spoiled sex, just as it spoiled every other aspect of human life.<\/p>\n<p>Nudity became a matter of embarrassment and fear, as men and women eyed each other as sex objects instead of as people with physical differences (Gn 3:7-10). On the relational side, trust and tenderness gave way to betrayal and harshness. Here lies the root cause of all the discrimination and abuse that fuel modern feminist protests. And procreation was spoiled, too, as the marvelous experience of childbirth was marred by unnecessary pain and distress.<\/p>\n<p>This is the context in which the Bible’s ban on extramarital intercourse should be read; it prohibits adultery (Ex 20:14) and any kind of extramarital or premarital sex (1 Cor 6:18; 1 Thes 4:3). The Bible does not usually pause to back up its prohibitions with arguments, but on the rare occasions when it does expand its veto on extramarital intercourse, the reasons given are highly instructive. There is no appeal to consequences (these things are wrong because they result in disease and unwanted babies) or even to motives (these things are wrong if they are done in an unloving spirit). All extramarital sex is wrong <em>in itself,<\/em> simply because the body is not meant for sexual immorality and those who commit sexual sins sin against their own bodies (1 Cor 6:13, 18). Sexual intercourse is a unique kind of body language that the Creator has designed to express and seal that special, exclusive, life-long relationship between a man and a woman which the Bible labels “marriage.”<\/p>\n<p>The Bible also prohibits homosexuality (Lv 18:22; Rom 1:26-27; 1 Cor 6:9-10; 1 Tm 1:9-10). The only verses that provide an explanation for this prohibition are Romans 1:24-27. Essentially, these verses indicate that God gave up on those who gave up on him when they turned from worshiping the Creator to worshiping things God made—that is, when they became idolaters. As such, God abandoned them, as they abandoned themselves to their own sinful and sexual desires, especially practicing homosexuality. Thus, homosexuality is seen as a violation of the natural created order and thereby an offense to God the Creator who created men and women, male and female, for procreation.<\/p>\n<p>The Bible’s advice to anyone caught up in sexual temptation is practical: flee from temptation. When Joseph was invited by another man’s wife to go to bed with her, he left his cloak in her hand and ran out of the house (Gn 39:12). And Paul tells his Christian readers to follow Joseph’s good example (1 Cor 6:18; 2 Tm 2:22). This is an acknowledgment of the power of the normal person’s sex drive, not a counsel of despair. The power of the Holy Spirit, Paul taught, gives any believer the strength to win the war against sexual temptation. He knew Christians who had found the Spirit’s power to gain self-control and conquer the most deeply ingrained habits (1 Cor 6:9-11; Gal 5:22-23; 2 Tm 1:7).<\/p>\n<p>Finally, there is a strong hint in the NT that God is going to end human sexuality just as he began it. There will be no marriage, Jesus taught, in heaven (Mt 22:30). That is an unlikely but fitting climax to the Bible’s teaching on sex and sexuality. When there is no more death, the need to procreate will be over. And when relationships are perfectly loving, there will no longer be any need for a sexual prop to support them. So both of God’s main purposes for human sexuality will be perfectly fulfilled in eternity.<\/p>\n<p><em>See also<\/em> Divorce; Family Life and Relations; Man; Marriage, Marriage Customs; Virgin; Woman.<\/p>","content_en":"<h3>SEX, SEXUALITY*<\/h3>\n<p>Unlike some religious and philosophical systems, the Bible takes a positive view of human sexuality. According to the OT’s account of Creation, it was God himself who made people sexual beings. Being male or female is part of what it means to be created in the image of God (Gn 1:26-28). Above everything else, therefore, sexuality is a precious aspect of what a person <em>is,<\/em> not merely a description of what he or she <em>does.<\/em><\/p>\n<p>In line with this positive approach, the OT sees nothing embarrassing in the bodily differences between the sexes (Gn 2:25) and nothing shameful in physical expressions of lovemaking (Prv 5:18-19; Eccl 9:9). The Song of Songs, in particular, is a most beautiful love poem. Its powerful language should not be so spiritualized that the physical passion it describes is stripped of its delight and candor.<\/p>\n<p>Paul strikes the same positive note in his letters to Corinth and to Timothy at Ephesus. Sexual vice was rampant in both these cities. Partly as a reaction to this, a negative, ascetic attitude was threatening to take control in the life of Christians. Marriage was being forbidden (1 Tm 4:3) and married couples were abstaining from sexual intercourse in the belief that this would help them to become more spiritually mature (cf. 1 Cor 7:5).<\/p>\n<p>Paul had no hesitation in branding such attitudes as heretical. Recalling his readers to the message of Genesis, he encouraged them to receive God’s gifts thankfully (1 Tm 4:3-5). Husbands and wives, he writes, are mutually obliged to satisfy each other’s sexual needs (1 Cor 7:3-4).<\/p>\n<p>Most obviously, God made sex for procreation (Gn 1:28). But sex is for relationship as well as procreation. Genesis 2 describes how God made woman to fill man’s relationship vacuum (2:18-24). The relational purpose of human sexuality embraces far more than physical intercourse. In this broad sense, being male or being female is a God-given aid to making all sorts of relationships, including some not normally thought of as sexual at all.<\/p>\n<p>The Bible does not, of course, ignore the darker side of human nature. Having described the goodness of sex in the Creator’s perfect plan, Genesis goes on to explain how man’s disobedience to God spoiled sex, just as it spoiled every other aspect of human life.<\/p>\n<p>Nudity became a matter of embarrassment and fear, as men and women eyed each other as sex objects instead of as people with physical differences (Gn 3:7-10). On the relational side, trust and tenderness gave way to betrayal and harshness. Here lies the root cause of all the discrimination and abuse that fuel modern feminist protests. And procreation was spoiled, too, as the marvelous experience of childbirth was marred by unnecessary pain and distress.<\/p>\n<p>This is the context in which the Bible’s ban on extramarital intercourse should be read; it prohibits adultery (Ex 20:14) and any kind of extramarital or premarital sex (1 Cor 6:18; 1 Thes 4:3). The Bible does not usually pause to back up its prohibitions with arguments, but on the rare occasions when it does expand its veto on extramarital intercourse, the reasons given are highly instructive. There is no appeal to consequences (these things are wrong because they result in disease and unwanted babies) or even to motives (these things are wrong if they are done in an unloving spirit). All extramarital sex is wrong <em>in itself,<\/em> simply because the body is not meant for sexual immorality and those who commit sexual sins sin against their own bodies (1 Cor 6:13, 18). Sexual intercourse is a unique kind of body language that the Creator has designed to express and seal that special, exclusive, life-long relationship between a man and a woman which the Bible labels “marriage.”<\/p>\n<p>The Bible also prohibits homosexuality (Lv 18:22; Rom 1:26-27; 1 Cor 6:9-10; 1 Tm 1:9-10). The only verses that provide an explanation for this prohibition are Romans 1:24-27. Essentially, these verses indicate that God gave up on those who gave up on him when they turned from worshiping the Creator to worshiping things God made—that is, when they became idolaters. As such, God abandoned them, as they abandoned themselves to their own sinful and sexual desires, especially practicing homosexuality. Thus, homosexuality is seen as a violation of the natural created order and thereby an offense to God the Creator who created men and women, male and female, for procreation.<\/p>\n<p>The Bible’s advice to anyone caught up in sexual temptation is practical: flee from temptation. When Joseph was invited by another man’s wife to go to bed with her, he left his cloak in her hand and ran out of the house (Gn 39:12). And Paul tells his Christian readers to follow Joseph’s good example (1 Cor 6:18; 2 Tm 2:22). This is an acknowledgment of the power of the normal person’s sex drive, not a counsel of despair. The power of the Holy Spirit, Paul taught, gives any believer the strength to win the war against sexual temptation. He knew Christians who had found the Spirit’s power to gain self-control and conquer the most deeply ingrained habits (1 Cor 6:9-11; Gal 5:22-23; 2 Tm 1:7).<\/p>\n<p>Finally, there is a strong hint in the NT that God is going to end human sexuality just as he began it. There will be no marriage, Jesus taught, in heaven (Mt 22:30). That is an unlikely but fitting climax to the Bible’s teaching on sex and sexuality. When there is no more death, the need to procreate will be over. And when relationships are perfectly loving, there will no longer be any need for a sexual prop to support them. So both of God’s main purposes for human sexuality will be perfectly fulfilled in eternity.<\/p>\n<p><em>See also<\/em> Divorce; Family Life and Relations; Man; Marriage, Marriage Customs; Virgin; Woman.<\/p>","summary_ro":"SEX, SEXUALITY* Unlike some religious and philosophical systems, the Bible takes a positive view of human sexuality. According to the OT’s account of Creation, it was God himself who made people sexual beings. Being male or female is part of what it means to be created in the image of God (Gn 1:26-28). Above everything else, therefore, sexuality is a precious aspect of what a person is, not merely a description of what he or she does. In line with this positive approach, the OT sees nothing e...","summary_en":"SEX, SEXUALITY* Unlike some religious and philosophical systems, the Bible takes a positive view of human sexuality. According to the OT’s account of Creation, it was God himself who made people sexual beings. Being male or female is part of what it means to be created in the image of God (Gn 1:26-28). Above everything else, therefore, sexuality is a precious aspect of what a person is, not merely a description of what he or she does. In line with this positive approach, the OT sees nothing e...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40031,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Difficulties in Prayer","title_en":"Difficulties in Prayer","content_ro":"<h3>Difficulties in Prayer<\/h3>\n<blockquote><p>Why does God answer some prayers and not others?<\/p><\/blockquote>\n<p>In attempting to answer this question it is necessary to bear in mind that prayer is not to be thought of in mechanical terms. Prayer involves a personal relationship with God. So the reason why God answers one prayer and not another has nothing to do with the volume or length of the prayers themselves. Because prayer involves a personal relationship with God, sincerity and unaffectedness in that relationship are of paramount importance. There must be no hypocrisy or mere formalism in prayer. Length of prayer may be an indication of strength of desire, or it may not. Scripture contains examples of both long and short prayers.<\/p>\n<p>Assuming sincerity, the most fundamental factor is the relationship between the one who prays and the express will of God. The only warrant for praying at all is that God commands it and desires it, and the only warrant for praying for some particular thing rather than for some other thing is that God wills it or may will it. A knowledge of the will of God as it is revealed in Scripture is basic to a proper understanding of petitionary prayer and to proper conduct in prayer.<\/p>\n<p>It is necessary to distinguish between those matters that God has declared he will unfailingly grant upon true prayer being made and those matters that he may grant upon true prayer being made. The guide for prayer is not the petitioner’s own needs, either real or imaginary, nor his feelings or state of mind when he prays, nor his or others’ speculations about the future. The guide is Scripture alone. And the Scriptures distinguish between (1) those things a person may pray for that are desirable or good in themselves, and yet that are not for every believer’s highest good, and (2) those things that concern redemption. For instance, health or wealth, or a particular career, though each is desirable and lawful, may nevertheless not be best, in the wisdom of God, for a particular individual at a particular time. Paul’s “thorn in the flesh” (2 Cor 12:7-9) and the death of the child of David and Bathsheba (2 Sm 12:15-23) are examples of unanswered prayer. So although health or wealth may be sincerely and warrantably prayed for, God in his wisdom and sovereignty may decline to grant these things—because these things may not be included in that particular array of things that are working together for the good of the believer concerned (Rom 8:28).<\/p>\n<p>By contrast, the blessings of redemption—such as forgiveness of sins, sanctification, and strength and wisdom for the fulfilling of duties—are always given to those who truly pray for them (Ps 84:11; Lk 11:13; Jn 6:37; 1 Thes 4:3; Jas 1:5). Even such unqualified or unconditional blessings may come after apparent delay, or from an unexpected source, and allowance for factors such as these must be made when judging whether or not prayer has been answered. An important part of petitioning God is the discipline of conforming one’s desires to the revealed will and the ongoing providence of God. In this sense prayer is educative for the believer. “Not my will but thine be done” is the concern of the sincere petitioner. The exercise of faith in prayer to God is seen in submission to the express will of God. Otherwise, faith becomes presumption, and humility becomes arrogance.<\/p>","content_en":"<h3>Difficulties in Prayer<\/h3>\n<blockquote><p>Why does God answer some prayers and not others?<\/p><\/blockquote>\n<p>In attempting to answer this question it is necessary to bear in mind that prayer is not to be thought of in mechanical terms. Prayer involves a personal relationship with God. So the reason why God answers one prayer and not another has nothing to do with the volume or length of the prayers themselves. Because prayer involves a personal relationship with God, sincerity and unaffectedness in that relationship are of paramount importance. There must be no hypocrisy or mere formalism in prayer. Length of prayer may be an indication of strength of desire, or it may not. Scripture contains examples of both long and short prayers.<\/p>\n<p>Assuming sincerity, the most fundamental factor is the relationship between the one who prays and the express will of God. The only warrant for praying at all is that God commands it and desires it, and the only warrant for praying for some particular thing rather than for some other thing is that God wills it or may will it. A knowledge of the will of God as it is revealed in Scripture is basic to a proper understanding of petitionary prayer and to proper conduct in prayer.<\/p>\n<p>It is necessary to distinguish between those matters that God has declared he will unfailingly grant upon true prayer being made and those matters that he may grant upon true prayer being made. The guide for prayer is not the petitioner’s own needs, either real or imaginary, nor his feelings or state of mind when he prays, nor his or others’ speculations about the future. The guide is Scripture alone. And the Scriptures distinguish between (1) those things a person may pray for that are desirable or good in themselves, and yet that are not for every believer’s highest good, and (2) those things that concern redemption. For instance, health or wealth, or a particular career, though each is desirable and lawful, may nevertheless not be best, in the wisdom of God, for a particular individual at a particular time. Paul’s “thorn in the flesh” (2 Cor 12:7-9) and the death of the child of David and Bathsheba (2 Sm 12:15-23) are examples of unanswered prayer. So although health or wealth may be sincerely and warrantably prayed for, God in his wisdom and sovereignty may decline to grant these things—because these things may not be included in that particular array of things that are working together for the good of the believer concerned (Rom 8:28).<\/p>\n<p>By contrast, the blessings of redemption—such as forgiveness of sins, sanctification, and strength and wisdom for the fulfilling of duties—are always given to those who truly pray for them (Ps 84:11; Lk 11:13; Jn 6:37; 1 Thes 4:3; Jas 1:5). Even such unqualified or unconditional blessings may come after apparent delay, or from an unexpected source, and allowance for factors such as these must be made when judging whether or not prayer has been answered. An important part of petitioning God is the discipline of conforming one’s desires to the revealed will and the ongoing providence of God. In this sense prayer is educative for the believer. “Not my will but thine be done” is the concern of the sincere petitioner. The exercise of faith in prayer to God is seen in submission to the express will of God. Otherwise, faith becomes presumption, and humility becomes arrogance.<\/p>","summary_ro":"Difficulties in Prayer Why does God answer some prayers and not others? In attempting to answer this question it is necessary to bear in mind that prayer is not to be thought of in mechanical terms. Prayer involves a personal relationship with God. So the reason why God answers one prayer and not another has nothing to do with the volume or length of the prayers themselves. Because prayer involves a personal relationship with God, sincerity and unaffectedness in that relationship are of param...","summary_en":"Difficulties in Prayer Why does God answer some prayers and not others? In attempting to answer this question it is necessary to bear in mind that prayer is not to be thought of in mechanical terms. Prayer involves a personal relationship with God. So the reason why God answers one prayer and not another has nothing to do with the volume or length of the prayers themselves. Because prayer involves a personal relationship with God, sincerity and unaffectedness in that relationship are of param...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58409,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:3","title_en":"Study Note: 1 Tesaloniceni 4:3","content_ro":"<p><strong>4:3<\/strong> <em>God’s will is for you to be holy:<\/em> The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from <em>sexual sin<\/em> (Greek <span class=\"greek\" lang=\"el\">porneia<\/span><em>,<\/em> any sexual union outside marriage).<\/p>","content_en":"<p><strong>4:3<\/strong> <em>God’s will is for you to be holy:<\/em> The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from <em>sexual sin<\/em> (Greek <span class=\"greek\" lang=\"el\">porneia<\/span><em>,<\/em> any sexual union outside marriage).<\/p>","summary_ro":"4:3 God’s will is for you to be holy: The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from sexual sin (Greek porneia, any sexual union outside marriage).","summary_en":"4:3 God’s will is for you to be holy: The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from sexual sin (Greek porneia, any sexual union outside marriage).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86035,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:3","title_en":"Study Note: 1 Tesaloniceni 4:3","content_ro":"<p><strong>4:3<\/strong> <em>God’s will is for you to be holy:<\/em> The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from <em>sexual sin<\/em> (Greek <span class=\"greek\" lang=\"el\">porneia<\/span><em>,<\/em> any sexual union outside marriage).<\/p>","content_en":"<p><strong>4:3<\/strong> <em>God’s will is for you to be holy:<\/em> The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from <em>sexual sin<\/em> (Greek <span class=\"greek\" lang=\"el\">porneia<\/span><em>,<\/em> any sexual union outside marriage).<\/p>","summary_ro":"4:3 God’s will is for you to be holy: The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from sexual sin (Greek porneia, any sexual union outside marriage).","summary_en":"4:3 God’s will is for you to be holy: The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from sexual sin (Greek porneia, any sexual union outside marriage).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113661,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:3","title_en":"Study Note: 1 Tesaloniceni 4:3","content_ro":"<p><strong>4:3<\/strong> <em>God’s will is for you to be holy:<\/em> The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from <em>sexual sin<\/em> (Greek <span class=\"greek\" lang=\"el\">porneia<\/span><em>,<\/em> any sexual union outside marriage).<\/p>","content_en":"<p><strong>4:3<\/strong> <em>God’s will is for you to be holy:<\/em> The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from <em>sexual sin<\/em> (Greek <span class=\"greek\" lang=\"el\">porneia<\/span><em>,<\/em> any sexual union outside marriage).<\/p>","summary_ro":"4:3 God’s will is for you to be holy: The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from sexual sin (Greek porneia, any sexual union outside marriage).","summary_en":"4:3 God’s will is for you to be holy: The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from sexual sin (Greek porneia, any sexual union outside marriage).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141287,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:3","title_en":"Study Note: 1 Tesaloniceni 4:3","content_ro":"<p><strong>4:3<\/strong> <em>God’s will is for you to be holy:<\/em> The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from <em>sexual sin<\/em> (Greek <span class=\"greek\" lang=\"el\">porneia<\/span><em>,<\/em> any sexual union outside marriage).<\/p>","content_en":"<p><strong>4:3<\/strong> <em>God’s will is for you to be holy:<\/em> The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from <em>sexual sin<\/em> (Greek <span class=\"greek\" lang=\"el\">porneia<\/span><em>,<\/em> any sexual union outside marriage).<\/p>","summary_ro":"4:3 God’s will is for you to be holy: The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from sexual sin (Greek porneia, any sexual union outside marriage).","summary_en":"4:3 God’s will is for you to be holy: The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from sexual sin (Greek porneia, any sexual union outside marriage).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59680,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66931,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87306,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94557,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114932,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122183,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142558,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149809,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":58410,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:4","title_en":"Study Note: 1 Tesaloniceni 4:4","content_ro":"<p><strong>4:4<\/strong> <em>will control his own body:<\/em> Self-control brings <em>honor<\/em> from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).<\/p>","content_en":"<p><strong>4:4<\/strong> <em>will control his own body:<\/em> Self-control brings <em>honor<\/em> from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).<\/p>","summary_ro":"4:4 will control his own body: Self-control brings honor from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).","summary_en":"4:4 will control his own body: Self-control brings honor from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86036,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:4","title_en":"Study Note: 1 Tesaloniceni 4:4","content_ro":"<p><strong>4:4<\/strong> <em>will control his own body:<\/em> Self-control brings <em>honor<\/em> from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).<\/p>","content_en":"<p><strong>4:4<\/strong> <em>will control his own body:<\/em> Self-control brings <em>honor<\/em> from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).<\/p>","summary_ro":"4:4 will control his own body: Self-control brings honor from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).","summary_en":"4:4 will control his own body: Self-control brings honor from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113662,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:4","title_en":"Study Note: 1 Tesaloniceni 4:4","content_ro":"<p><strong>4:4<\/strong> <em>will control his own body:<\/em> Self-control brings <em>honor<\/em> from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).<\/p>","content_en":"<p><strong>4:4<\/strong> <em>will control his own body:<\/em> Self-control brings <em>honor<\/em> from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).<\/p>","summary_ro":"4:4 will control his own body: Self-control brings honor from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).","summary_en":"4:4 will control his own body: Self-control brings honor from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141288,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:4","title_en":"Study Note: 1 Tesaloniceni 4:4","content_ro":"<p><strong>4:4<\/strong> <em>will control his own body:<\/em> Self-control brings <em>honor<\/em> from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).<\/p>","content_en":"<p><strong>4:4<\/strong> <em>will control his own body:<\/em> Self-control brings <em>honor<\/em> from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).<\/p>","summary_ro":"4:4 will control his own body: Self-control brings honor from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).","summary_en":"4:4 will control his own body: Self-control brings honor from others (Rom 12:10) and from God (Rom 2:7; 1 Pet 5:4, 6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":7992,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Covet, Covetousness*","title_en":"Covet, Covetousness*","content_ro":"<h3>COVET, COVETOUSNESS*<\/h3>\n<p>The desire to have something for oneself that belongs to another—a craving or passionate desire. Three Hebrew words are translated “covet” in the OT (see <span>rsv<\/span>). In one recital of the Ten Commandments (Dt 5:21) the text reads, “You shall not covet your neighbor’s wife.” The same Hebrew word occurs in Proverbs 21:26: “All day long the wicked covets.” Another word implies dishonest gain (Hb 2:9). In the Exodus listing of the Ten Commandments, a third word is used for craving a neighbor’s wife (Ex 20:17). The same word is used of Achan’s coveting of the spoils of Ai (Jos 7:21; cf. Mi 2:2). To covet is to desire inordinately, to place the object of desire before love and devotion to God.<\/p>\n<p>That idea is conveyed in the NT by a Greek word literally meaning “inordinate desire to have more.” The apostle Paul listed that kind of covetousness among earthly attitudes of which Christians are to rid themselves. “Put to death therefore what is earthly in you: immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (Col 3:5, <span>rsv<\/span>; cf. Eph 5:3; 1 Cor 6:10).<\/p>\n<p>Covetousness is pictured as a serious sin that leads to a variety of other sins. The love of money is the root of all evils (1 Tm 6:9-10; cf. Prv 15:27). It was the sin of Ananias and Sapphira (Acts 5:1-3; cf. 1 Sm 15:9, 19; Mt 26:14-15; 2 Pt 2:15; Jude 1:11). Jesus warned: “Take heed, and beware of all covetousness; for a man’s life does not consist in the abundance of his possessions” (Lk 12:15, <span>rsv<\/span>). Another Greek word translated “covet” in the <span>kjv<\/span> is better translated “earnestly desire” in a positive sense (1 Cor 14:39).<\/p>\n<p>The translators of the OT who produced the Septuagint used still another Greek word for the three Hebrew words rendered “covet” in English versions. In the NT the verb form of that word is used in both a positive and negative sense. It means “to desire or long for,” whether food (Lk 15:16), the divine mysteries (Mt 13:17; 1 Pt 1:12), some good thing (Phil 1:23; Heb 6:11), or some evil thing (Mt 5:28; 1 Thes 4:5; 1 Jn 2:17). The noun form of the same word generally reflects an attitude of disobedience to the law of God in which desire has given place to an evil impulse that results in sin (Jn 8:44; Rom 1:24; 6:12; 7:7-8; 13:14; Gal 5:16, 26).<\/p>\n<p><em>See also<\/em> Commandments, The Ten.<\/p>","content_en":"<h3>COVET, COVETOUSNESS*<\/h3>\n<p>The desire to have something for oneself that belongs to another—a craving or passionate desire. Three Hebrew words are translated “covet” in the OT (see <span>rsv<\/span>). In one recital of the Ten Commandments (Dt 5:21) the text reads, “You shall not covet your neighbor’s wife.” The same Hebrew word occurs in Proverbs 21:26: “All day long the wicked covets.” Another word implies dishonest gain (Hb 2:9). In the Exodus listing of the Ten Commandments, a third word is used for craving a neighbor’s wife (Ex 20:17). The same word is used of Achan’s coveting of the spoils of Ai (Jos 7:21; cf. Mi 2:2). To covet is to desire inordinately, to place the object of desire before love and devotion to God.<\/p>\n<p>That idea is conveyed in the NT by a Greek word literally meaning “inordinate desire to have more.” The apostle Paul listed that kind of covetousness among earthly attitudes of which Christians are to rid themselves. “Put to death therefore what is earthly in you: immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (Col 3:5, <span>rsv<\/span>; cf. Eph 5:3; 1 Cor 6:10).<\/p>\n<p>Covetousness is pictured as a serious sin that leads to a variety of other sins. The love of money is the root of all evils (1 Tm 6:9-10; cf. Prv 15:27). It was the sin of Ananias and Sapphira (Acts 5:1-3; cf. 1 Sm 15:9, 19; Mt 26:14-15; 2 Pt 2:15; Jude 1:11). Jesus warned: “Take heed, and beware of all covetousness; for a man’s life does not consist in the abundance of his possessions” (Lk 12:15, <span>rsv<\/span>). Another Greek word translated “covet” in the <span>kjv<\/span> is better translated “earnestly desire” in a positive sense (1 Cor 14:39).<\/p>\n<p>The translators of the OT who produced the Septuagint used still another Greek word for the three Hebrew words rendered “covet” in English versions. In the NT the verb form of that word is used in both a positive and negative sense. It means “to desire or long for,” whether food (Lk 15:16), the divine mysteries (Mt 13:17; 1 Pt 1:12), some good thing (Phil 1:23; Heb 6:11), or some evil thing (Mt 5:28; 1 Thes 4:5; 1 Jn 2:17). The noun form of the same word generally reflects an attitude of disobedience to the law of God in which desire has given place to an evil impulse that results in sin (Jn 8:44; Rom 1:24; 6:12; 7:7-8; 13:14; Gal 5:16, 26).<\/p>\n<p><em>See also<\/em> Commandments, The Ten.<\/p>","summary_ro":"COVET, COVETOUSNESS* The desire to have something for oneself that belongs to another—a craving or passionate desire. Three Hebrew words are translated “covet” in the OT (see rsv). In one recital of the Ten Commandments (Dt 5:21) the text reads, “You shall not covet your neighbor’s wife.” The same Hebrew word occurs in Proverbs 21:26: “All day long the wicked covets.” Another word implies dishonest gain (Hb 2:9). In the Exodus listing of the Ten Commandments, a third word is used for craving ...","summary_en":"COVET, COVETOUSNESS* The desire to have something for oneself that belongs to another—a craving or passionate desire. Three Hebrew words are translated “covet” in the OT (see rsv). In one recital of the Ten Commandments (Dt 5:21) the text reads, “You shall not covet your neighbor’s wife.” The same Hebrew word occurs in Proverbs 21:26: “All day long the wicked covets.” Another word implies dishonest gain (Hb 2:9). In the Exodus listing of the Ten Commandments, a third word is used for craving ...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58411,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:5","title_en":"Study Note: 1 Tesaloniceni 4:5","content_ro":"<p><strong>4:5<\/strong> Willful ignorance of <em>God and his ways<\/em> is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • <em>lustful passion:<\/em> Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).<\/p>","content_en":"<p><strong>4:5<\/strong> Willful ignorance of <em>God and his ways<\/em> is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • <em>lustful passion:<\/em> Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).<\/p>","summary_ro":"4:5 Willful ignorance of God and his ways is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • lustful passion: Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).","summary_en":"4:5 Willful ignorance of God and his ways is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • lustful passion: Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86037,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:5","title_en":"Study Note: 1 Tesaloniceni 4:5","content_ro":"<p><strong>4:5<\/strong> Willful ignorance of <em>God and his ways<\/em> is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • <em>lustful passion:<\/em> Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).<\/p>","content_en":"<p><strong>4:5<\/strong> Willful ignorance of <em>God and his ways<\/em> is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • <em>lustful passion:<\/em> Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).<\/p>","summary_ro":"4:5 Willful ignorance of God and his ways is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • lustful passion: Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).","summary_en":"4:5 Willful ignorance of God and his ways is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • lustful passion: Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113663,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:5","title_en":"Study Note: 1 Tesaloniceni 4:5","content_ro":"<p><strong>4:5<\/strong> Willful ignorance of <em>God and his ways<\/em> is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • <em>lustful passion:<\/em> Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).<\/p>","content_en":"<p><strong>4:5<\/strong> Willful ignorance of <em>God and his ways<\/em> is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • <em>lustful passion:<\/em> Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).<\/p>","summary_ro":"4:5 Willful ignorance of God and his ways is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • lustful passion: Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).","summary_en":"4:5 Willful ignorance of God and his ways is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • lustful passion: Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141289,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:5","title_en":"Study Note: 1 Tesaloniceni 4:5","content_ro":"<p><strong>4:5<\/strong> Willful ignorance of <em>God and his ways<\/em> is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • <em>lustful passion:<\/em> Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).<\/p>","content_en":"<p><strong>4:5<\/strong> Willful ignorance of <em>God and his ways<\/em> is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • <em>lustful passion:<\/em> Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).<\/p>","summary_ro":"4:5 Willful ignorance of God and his ways is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • lustful passion: Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).","summary_en":"4:5 Willful ignorance of God and his ways is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • lustful passion: Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":5774,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Brother","title_en":"Brother","content_ro":"<h3>BROTHER<\/h3>\n<p>Man or boy in his relationship to the other children of his parents; also a close male friend or fellow member of the same race, creed, profession, organization, and the like; a kinsman.<\/p>\n<p>In the OT the Hebrew word translated “brother” describes the relationship between male children who have at least one parent in common. Joseph and Benjamin were children of Jacob and Rachel (Gn 35:24), but the other sons born to Jacob are also called Joseph’s brothers (42:6). The love Joseph had for Benjamin is not always found between brothers. Cain killed his brother Abel (4:8), and Esau hated his brother, Jacob (27:41). A brother may be a bad influence (Dt 13:6-7), but ideally he is one who helps in times of need (Prv 17:17). The law of levirate marriage required that if a man died leaving a childless widow, the man’s brother had to raise up children through her to perpetuate the family name (Dt 25:5).<\/p>\n<p>David spoke affectionately of his “brother” Jonathan, although they were not related (2 Sm 1:26). A fellow Israelite could be called brother. The relationship required certain obligations: money could not be loaned to a brother at interest, and a brother could not be enslaved (Lv 25:35-43).<\/p>\n<p>In the NT the Greek word is used to describe natural brothers, such as Andrew and Peter (Jn 1:41). Four brothers of Jesus are named (Mk 6:3). (The Roman Catholic view is that they were really Jesus’ cousins, but the Greek language has several words for cousin, and the word “brother” is used here; thus, it refers either to children or foster children of Mary and Joseph.) Jesus’ brothers did not believe in him at first (Jn 7:5), but after the resurrection they were meeting with the Christian community (Acts 1:14). Jesus taught that his disciples had one Father (God) and were therefore brothers (Mt 23:8-9), and he graciously identified himself with the disciples as their brother (28:10).<\/p>\n<p>Early in the history of the church it became customary for Christians to address one another as brother (Acts 9:17; Col 1:1); on two occasions the Christian community is called “the brotherhood” (1 Pt 2:17; 5:9, <span>rsv<\/span>). Specific duties and responsibilities accompany Christian brotherhood. A Christian’s love for his brother will be demonstrated in the restraint of sexual passions (1 Thes 4:6), provision of material goods when needed (Jas 2:15-16), and determination not to offend (Rom 14:13). A Christian must not “go to law” against a brother (1 Cor 6:5-6), but brothers must resolve their problems either personally or within the church group (Mt 18:15-17). The relationship between Christians is significant because a Christian cannot offer worship to God if he is out of harmony with his brother (Mt 5:23-24).<\/p>\n<p><em>See also<\/em> Family Life and Relations; Brothers (and Sisters).<\/p>","content_en":"<h3>BROTHER<\/h3>\n<p>Man or boy in his relationship to the other children of his parents; also a close male friend or fellow member of the same race, creed, profession, organization, and the like; a kinsman.<\/p>\n<p>In the OT the Hebrew word translated “brother” describes the relationship between male children who have at least one parent in common. Joseph and Benjamin were children of Jacob and Rachel (Gn 35:24), but the other sons born to Jacob are also called Joseph’s brothers (42:6). The love Joseph had for Benjamin is not always found between brothers. Cain killed his brother Abel (4:8), and Esau hated his brother, Jacob (27:41). A brother may be a bad influence (Dt 13:6-7), but ideally he is one who helps in times of need (Prv 17:17). The law of levirate marriage required that if a man died leaving a childless widow, the man’s brother had to raise up children through her to perpetuate the family name (Dt 25:5).<\/p>\n<p>David spoke affectionately of his “brother” Jonathan, although they were not related (2 Sm 1:26). A fellow Israelite could be called brother. The relationship required certain obligations: money could not be loaned to a brother at interest, and a brother could not be enslaved (Lv 25:35-43).<\/p>\n<p>In the NT the Greek word is used to describe natural brothers, such as Andrew and Peter (Jn 1:41). Four brothers of Jesus are named (Mk 6:3). (The Roman Catholic view is that they were really Jesus’ cousins, but the Greek language has several words for cousin, and the word “brother” is used here; thus, it refers either to children or foster children of Mary and Joseph.) Jesus’ brothers did not believe in him at first (Jn 7:5), but after the resurrection they were meeting with the Christian community (Acts 1:14). Jesus taught that his disciples had one Father (God) and were therefore brothers (Mt 23:8-9), and he graciously identified himself with the disciples as their brother (28:10).<\/p>\n<p>Early in the history of the church it became customary for Christians to address one another as brother (Acts 9:17; Col 1:1); on two occasions the Christian community is called “the brotherhood” (1 Pt 2:17; 5:9, <span>rsv<\/span>). Specific duties and responsibilities accompany Christian brotherhood. A Christian’s love for his brother will be demonstrated in the restraint of sexual passions (1 Thes 4:6), provision of material goods when needed (Jas 2:15-16), and determination not to offend (Rom 14:13). A Christian must not “go to law” against a brother (1 Cor 6:5-6), but brothers must resolve their problems either personally or within the church group (Mt 18:15-17). The relationship between Christians is significant because a Christian cannot offer worship to God if he is out of harmony with his brother (Mt 5:23-24).<\/p>\n<p><em>See also<\/em> Family Life and Relations; Brothers (and Sisters).<\/p>","summary_ro":"BROTHER Man or boy in his relationship to the other children of his parents; also a close male friend or fellow member of the same race, creed, profession, organization, and the like; a kinsman. In the OT the Hebrew word translated “brother” describes the relationship between male children who have at least one parent in common. Joseph and Benjamin were children of Jacob and Rachel (Gn 35:24), but the other sons born to Jacob are also called Joseph’s brothers (42:6). The love Joseph had for B...","summary_en":"BROTHER Man or boy in his relationship to the other children of his parents; also a close male friend or fellow member of the same race, creed, profession, organization, and the like; a kinsman. In the OT the Hebrew word translated “brother” describes the relationship between male children who have at least one parent in common. Joseph and Benjamin were children of Jacob and Rachel (Gn 35:24), but the other sons born to Jacob are also called Joseph’s brothers (42:6). The love Joseph had for B...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":58412,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:7","title_en":"Study Note: 1 Tesaloniceni 4:7","content_ro":"<p><strong>4:7<\/strong> <em>holy . . . not impure:<\/em> Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.<\/p>","content_en":"<p><strong>4:7<\/strong> <em>holy . . . not impure:<\/em> Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.<\/p>","summary_ro":"4:7 holy . . . not impure: Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.","summary_en":"4:7 holy . . . not impure: Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86038,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:7","title_en":"Study Note: 1 Tesaloniceni 4:7","content_ro":"<p><strong>4:7<\/strong> <em>holy . . . not impure:<\/em> Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.<\/p>","content_en":"<p><strong>4:7<\/strong> <em>holy . . . not impure:<\/em> Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.<\/p>","summary_ro":"4:7 holy . . . not impure: Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.","summary_en":"4:7 holy . . . not impure: Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113664,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:7","title_en":"Study Note: 1 Tesaloniceni 4:7","content_ro":"<p><strong>4:7<\/strong> <em>holy . . . not impure:<\/em> Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.<\/p>","content_en":"<p><strong>4:7<\/strong> <em>holy . . . not impure:<\/em> Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.<\/p>","summary_ro":"4:7 holy . . . not impure: Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.","summary_en":"4:7 holy . . . not impure: Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141290,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:7","title_en":"Study Note: 1 Tesaloniceni 4:7","content_ro":"<p><strong>4:7<\/strong> <em>holy . . . not impure:<\/em> Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.<\/p>","content_en":"<p><strong>4:7<\/strong> <em>holy . . . not impure:<\/em> Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.<\/p>","summary_ro":"4:7 holy . . . not impure: Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.","summary_en":"4:7 holy . . . not impure: Cp. 1:4; 2:12; 5:23-24; 2 Thes 2:13-14; 1 Pet 1:15-16.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":58413,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:8","title_en":"Study Note: 1 Tesaloniceni 4:8","content_ro":"<p><strong>4:8<\/strong> Rejecting Paul’s teaching on these matters was the same as <em>rejecting God<\/em>. • The <em>Holy Spirit<\/em> empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).<\/p>","content_en":"<p><strong>4:8<\/strong> Rejecting Paul’s teaching on these matters was the same as <em>rejecting God<\/em>. • The <em>Holy Spirit<\/em> empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).<\/p>","summary_ro":"4:8 Rejecting Paul’s teaching on these matters was the same as rejecting God. • The Holy Spirit empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).","summary_en":"4:8 Rejecting Paul’s teaching on these matters was the same as rejecting God. • The Holy Spirit empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86039,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:8","title_en":"Study Note: 1 Tesaloniceni 4:8","content_ro":"<p><strong>4:8<\/strong> Rejecting Paul’s teaching on these matters was the same as <em>rejecting God<\/em>. • The <em>Holy Spirit<\/em> empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).<\/p>","content_en":"<p><strong>4:8<\/strong> Rejecting Paul’s teaching on these matters was the same as <em>rejecting God<\/em>. • The <em>Holy Spirit<\/em> empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).<\/p>","summary_ro":"4:8 Rejecting Paul’s teaching on these matters was the same as rejecting God. • The Holy Spirit empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).","summary_en":"4:8 Rejecting Paul’s teaching on these matters was the same as rejecting God. • The Holy Spirit empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113665,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:8","title_en":"Study Note: 1 Tesaloniceni 4:8","content_ro":"<p><strong>4:8<\/strong> Rejecting Paul’s teaching on these matters was the same as <em>rejecting God<\/em>. • The <em>Holy Spirit<\/em> empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).<\/p>","content_en":"<p><strong>4:8<\/strong> Rejecting Paul’s teaching on these matters was the same as <em>rejecting God<\/em>. • The <em>Holy Spirit<\/em> empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).<\/p>","summary_ro":"4:8 Rejecting Paul’s teaching on these matters was the same as rejecting God. • The Holy Spirit empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).","summary_en":"4:8 Rejecting Paul’s teaching on these matters was the same as rejecting God. • The Holy Spirit empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141291,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:8","title_en":"Study Note: 1 Tesaloniceni 4:8","content_ro":"<p><strong>4:8<\/strong> Rejecting Paul’s teaching on these matters was the same as <em>rejecting God<\/em>. • The <em>Holy Spirit<\/em> empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).<\/p>","content_en":"<p><strong>4:8<\/strong> Rejecting Paul’s teaching on these matters was the same as <em>rejecting God<\/em>. • The <em>Holy Spirit<\/em> empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).<\/p>","summary_ro":"4:8 Rejecting Paul’s teaching on these matters was the same as rejecting God. • The Holy Spirit empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).","summary_en":"4:8 Rejecting Paul’s teaching on these matters was the same as rejecting God. • The Holy Spirit empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":12258,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fellowship","title_en":"Fellowship","content_ro":"<h3>FELLOWSHIP<\/h3>\n<p>Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings.<\/p>\n<p>In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ultimate restoration of sinners through the work of the Redeemer (v 15).<\/p>\n<p>The OT tells how God began to draw a special people into fellowship with himself. Enoch is described as a man who walked with God (Gn 5:22, 24). Noah, likewise, walked in communion with the Lord (6:9). And Abraham, the father of Israel, is called “the friend of God” (Jas 2:23). No OT person had deeper fellowship with God than did Moses during his 40-day encounter with the Lord on Mt Sinai (Ex 24). Later in Israel’s history, David wrote psalms that reflect a heart vitally in tune with the living God (Pss 16, 34, 40, 63).<\/p>\n<p>As a result of Christ’s finished work on the cross, God now makes his permanent abode in each believer’s heart (Jn 14:23). As a result, the fellowship that now prevails under the new covenant is nothing less than the vital, spiritual union of the believer with Christ (vv 20-21). Fellowship with God is the goal of the Christian life (1 Jn 1:3), and this relationship will be perfected forever when we see our Savior “face to face” (1 Cor 13:12), when God dwells with his people in eternity (Rv 21:3).<\/p>\n<p>The gospel restores fellowship not only with God but also among believers. Jesus’ Last Supper with his disciples illustrates the relationship between the vertical and horizontal dimensions of fellowship (Mk 14:22-25). In the upper room, Jesus shared with his disciples a sacred love feast. The hearts of the Lord and his followers were knit together by a deep sense of love and commitment. Later, the disciples discovered that their own hearts were strongly united out of their common loyalty to Jesus. Following the cross and the outpouring of the Spirit, the church was born—that new society of people in fellowship with God and with one another.<\/p>\n<p>The depth of camaraderie among the first Christians is portrayed in the early chapters of Acts. The believers met together in house groups for teaching, fellowship, the Lord’s Supper, and prayer (Acts 2:42, 46). So profound was their sense of togetherness that the Christians pooled their possessions and distributed them to brothers and sisters in need (2:44-45; 4:32-35). Perhaps the dominant characteristic of this early Christian fellowship was the love among the believers (1 Thes 4:9; 1 Pt 1:22).<\/p>\n<p>Motivated by love, Paul organized among the gentile churches a collection for poor believers in Jerusalem. In Romans 15:26, which speaks of the gifts of the churches in Macedonia and Achaia, the word translated “contribution” is the common Greek word for “fellowship.” Similarly, the fellowship that the Philippian church shared with Paul assumed the form of gifts to support the apostle’s ministry (Phil 1:5; 4:14-15).<\/p>\n<p>Scripture uses several images to describe the spirit of togetherness that characterized the early church. The first is “the household of God” (Eph 2:19; 1 Tm 3:15), or “the household of faith” (Gal 6:10). In God’s household, love and hospitality are to be the rule (Heb 13:1-2). Further, the church is depicted as the family of God on earth (Eph 3:15). God is the Father, and believers are his faithful sons and daughters. The life of God’s family is to be governed by love, tenderness, compassion, and humility (Phil 2:1-4). Finally, the Christian fellowship is represented as the “one new man” or the “one body” (Eph 2:15-16). In spite of great natural diversity in the body, the Holy Spirit binds believers together into a single organism (4:4-6). In this fellowship of love, no believer is insignificant. Each member has been endowed with gifts for the spiritual edification of the entire body.<\/p>\n<p>Scripture lays down the basis of fellowship in 1 John 1:7: “If we walk in the light, as he is in the light, we have fellowship with one another” (<span>rsv<\/span>). Jesus Christ, then, is the source and fount of all spiritual communion. Only when rightly related to the Lord do we experience true fellowship with another Christian. Just as light and darkness are incompatible, so a believer can have no real fellowship with an unbeliever. Neither can the Christian be in fellowship with one who walks contrary to the teaching of Christ (2 Jn 1:9-11), or a professing brother who is immoral, idolatrous, a drunkard, or a thief (1 Cor 5:11).<\/p>\n<p>Scripture lays down several guidelines for enhancing the communion of believers in the body: (1) Love one another with the same compassion that Christ displayed to his own (Jn 13:34-35; 15:12). The law of the fellowship should be the rule of love (Heb 13:1). (2) Cultivate that spirit of humility that seeks the other person’s honor (Phil 2:3-5). (3) Lighten fellow believers’ loads by bearing one another’s burdens (Gal 6:2). (4) Share material blessings with brothers and sisters in need (2 Cor 9:13). (5) Tenderly correct a sinner while helping to find solutions to the problems (Gal 6:1). (6) Succor a fellow believer in times of suffering (1 Cor 12:26). (7) Pray for one another in the Spirit without ceasing (Eph 6:18). The Christian will want to seriously regard the saying of an anonymous saint, “You cannot draw nigh to God if you are at a distance from your brother.”<\/p>","content_en":"<h3>FELLOWSHIP<\/h3>\n<p>Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings.<\/p>\n<p>In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ultimate restoration of sinners through the work of the Redeemer (v 15).<\/p>\n<p>The OT tells how God began to draw a special people into fellowship with himself. Enoch is described as a man who walked with God (Gn 5:22, 24). Noah, likewise, walked in communion with the Lord (6:9). And Abraham, the father of Israel, is called “the friend of God” (Jas 2:23). No OT person had deeper fellowship with God than did Moses during his 40-day encounter with the Lord on Mt Sinai (Ex 24). Later in Israel’s history, David wrote psalms that reflect a heart vitally in tune with the living God (Pss 16, 34, 40, 63).<\/p>\n<p>As a result of Christ’s finished work on the cross, God now makes his permanent abode in each believer’s heart (Jn 14:23). As a result, the fellowship that now prevails under the new covenant is nothing less than the vital, spiritual union of the believer with Christ (vv 20-21). Fellowship with God is the goal of the Christian life (1 Jn 1:3), and this relationship will be perfected forever when we see our Savior “face to face” (1 Cor 13:12), when God dwells with his people in eternity (Rv 21:3).<\/p>\n<p>The gospel restores fellowship not only with God but also among believers. Jesus’ Last Supper with his disciples illustrates the relationship between the vertical and horizontal dimensions of fellowship (Mk 14:22-25). In the upper room, Jesus shared with his disciples a sacred love feast. The hearts of the Lord and his followers were knit together by a deep sense of love and commitment. Later, the disciples discovered that their own hearts were strongly united out of their common loyalty to Jesus. Following the cross and the outpouring of the Spirit, the church was born—that new society of people in fellowship with God and with one another.<\/p>\n<p>The depth of camaraderie among the first Christians is portrayed in the early chapters of Acts. The believers met together in house groups for teaching, fellowship, the Lord’s Supper, and prayer (Acts 2:42, 46). So profound was their sense of togetherness that the Christians pooled their possessions and distributed them to brothers and sisters in need (2:44-45; 4:32-35). Perhaps the dominant characteristic of this early Christian fellowship was the love among the believers (1 Thes 4:9; 1 Pt 1:22).<\/p>\n<p>Motivated by love, Paul organized among the gentile churches a collection for poor believers in Jerusalem. In Romans 15:26, which speaks of the gifts of the churches in Macedonia and Achaia, the word translated “contribution” is the common Greek word for “fellowship.” Similarly, the fellowship that the Philippian church shared with Paul assumed the form of gifts to support the apostle’s ministry (Phil 1:5; 4:14-15).<\/p>\n<p>Scripture uses several images to describe the spirit of togetherness that characterized the early church. The first is “the household of God” (Eph 2:19; 1 Tm 3:15), or “the household of faith” (Gal 6:10). In God’s household, love and hospitality are to be the rule (Heb 13:1-2). Further, the church is depicted as the family of God on earth (Eph 3:15). God is the Father, and believers are his faithful sons and daughters. The life of God’s family is to be governed by love, tenderness, compassion, and humility (Phil 2:1-4). Finally, the Christian fellowship is represented as the “one new man” or the “one body” (Eph 2:15-16). In spite of great natural diversity in the body, the Holy Spirit binds believers together into a single organism (4:4-6). In this fellowship of love, no believer is insignificant. Each member has been endowed with gifts for the spiritual edification of the entire body.<\/p>\n<p>Scripture lays down the basis of fellowship in 1 John 1:7: “If we walk in the light, as he is in the light, we have fellowship with one another” (<span>rsv<\/span>). Jesus Christ, then, is the source and fount of all spiritual communion. Only when rightly related to the Lord do we experience true fellowship with another Christian. Just as light and darkness are incompatible, so a believer can have no real fellowship with an unbeliever. Neither can the Christian be in fellowship with one who walks contrary to the teaching of Christ (2 Jn 1:9-11), or a professing brother who is immoral, idolatrous, a drunkard, or a thief (1 Cor 5:11).<\/p>\n<p>Scripture lays down several guidelines for enhancing the communion of believers in the body: (1) Love one another with the same compassion that Christ displayed to his own (Jn 13:34-35; 15:12). The law of the fellowship should be the rule of love (Heb 13:1). (2) Cultivate that spirit of humility that seeks the other person’s honor (Phil 2:3-5). (3) Lighten fellow believers’ loads by bearing one another’s burdens (Gal 6:2). (4) Share material blessings with brothers and sisters in need (2 Cor 9:13). (5) Tenderly correct a sinner while helping to find solutions to the problems (Gal 6:1). (6) Succor a fellow believer in times of suffering (1 Cor 12:26). (7) Pray for one another in the Spirit without ceasing (Eph 6:18). The Christian will want to seriously regard the saying of an anonymous saint, “You cannot draw nigh to God if you are at a distance from your brother.”<\/p>","summary_ro":"FELLOWSHIP Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings. In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ...","summary_en":"FELLOWSHIP Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings. In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37184,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter to the Thessalonians","title_en":"First Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","summary_en":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58414,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:9","title_en":"Study Note: 1 Tesaloniceni 4:9","content_ro":"<p><strong>4:9–5:11<\/strong> Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).<\/p>","content_en":"<p><strong>4:9–5:11<\/strong> Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).<\/p>","summary_ro":"4:9–5:11 Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).","summary_en":"4:9–5:11 Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58415,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:9","title_en":"Study Note: 1 Tesaloniceni 4:9","content_ro":"<p><strong>4:9<\/strong> <em>God himself has taught you to love one another<\/em> (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).<\/p>","content_en":"<p><strong>4:9<\/strong> <em>God himself has taught you to love one another<\/em> (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).<\/p>","summary_ro":"4:9 God himself has taught you to love one another (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).","summary_en":"4:9 God himself has taught you to love one another (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86040,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:9","title_en":"Study Note: 1 Tesaloniceni 4:9","content_ro":"<p><strong>4:9–5:11<\/strong> Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).<\/p>","content_en":"<p><strong>4:9–5:11<\/strong> Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).<\/p>","summary_ro":"4:9–5:11 Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).","summary_en":"4:9–5:11 Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86041,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:9","title_en":"Study Note: 1 Tesaloniceni 4:9","content_ro":"<p><strong>4:9<\/strong> <em>God himself has taught you to love one another<\/em> (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).<\/p>","content_en":"<p><strong>4:9<\/strong> <em>God himself has taught you to love one another<\/em> (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).<\/p>","summary_ro":"4:9 God himself has taught you to love one another (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).","summary_en":"4:9 God himself has taught you to love one another (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113666,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:9","title_en":"Study Note: 1 Tesaloniceni 4:9","content_ro":"<p><strong>4:9–5:11<\/strong> Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).<\/p>","content_en":"<p><strong>4:9–5:11<\/strong> Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).<\/p>","summary_ro":"4:9–5:11 Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).","summary_en":"4:9–5:11 Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113667,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:9","title_en":"Study Note: 1 Tesaloniceni 4:9","content_ro":"<p><strong>4:9<\/strong> <em>God himself has taught you to love one another<\/em> (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).<\/p>","content_en":"<p><strong>4:9<\/strong> <em>God himself has taught you to love one another<\/em> (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).<\/p>","summary_ro":"4:9 God himself has taught you to love one another (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).","summary_en":"4:9 God himself has taught you to love one another (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141292,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:9","title_en":"Study Note: 1 Tesaloniceni 4:9","content_ro":"<p><strong>4:9–5:11<\/strong> Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).<\/p>","content_en":"<p><strong>4:9–5:11<\/strong> Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).<\/p>","summary_ro":"4:9–5:11 Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).","summary_en":"4:9–5:11 Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141293,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:9","title_en":"Study Note: 1 Tesaloniceni 4:9","content_ro":"<p><strong>4:9<\/strong> <em>God himself has taught you to love one another<\/em> (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).<\/p>","content_en":"<p><strong>4:9<\/strong> <em>God himself has taught you to love one another<\/em> (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).<\/p>","summary_ro":"4:9 God himself has taught you to love one another (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).","summary_en":"4:9 God himself has taught you to love one another (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67762,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95388,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123014,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150640,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":13099,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Galatians","title_en":"Letter to the Galatians","content_ro":"<h3>GALATIANS, Letter to the<\/h3>\n<p>This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination and Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his former life in Judaism (v 13). The fact that he had been a thoroughly devout Jew has an important bearing on what he writes in this letter. He remembered his passionate devotion to his former faith, in whose cause he had violently persecuted the church of God. He reminded the Galatians about this, for the Jewish traditions had meant a great deal to him. There is no doubt that he had once regarded his violent opposition to the church as a religious act of the highest order. Indeed, his strong devotion to Judaism sets in clear relief the remarkable transformation that occurred when he became a Christian. A revelation from God, he was convinced, gave him special authority to write the way he did.<\/p>\n<p>In this epistle he mentioned two features of his conversion experience that had a profound effect on him. One is the purpose of God for his life, which he recognized as reaching back even before he was born (v 15). He did not go into detail, but he never tired of talking about the grace of God. He had turned his back on the idea of earning merit through his own efforts. The second aspect of his conversion that deeply impressed him was the recognition that his call to preach could be traced to that occasion. When he preached to the Galatians, he did so with divine authority because he was conscious of having received a divine commission. The apostles and elders of the church did not decide it would be a good thing for him to preach the gospel; it was God who planned it. Moreover, Paul was equally convinced that the gospel he preached was not of his own making. He had received it through a revelation of Jesus Christ (v 12).<\/p>\n<p>Paul went to some lengths to demonstrate that he had received his apostleship from God (1:1). He was conscious not only of a call to preach but also of a call to exercise apostolic authority on an equal footing with the Jerusalem apostles. He certainly seemed to be on the defensive, but this was prompted by the special situation that had arisen among the Galatians and that caused this letter to be written.<\/p>\n<p>Paul gives one biographical detail in this letter that is not mentioned in his other letters. He states that after his conversion he went away into Arabia (1:17). The apostle does not tell us what he did there, but probably he was quietly reorienting his thoughts. According to the book of Acts, when he returned to Damascus he powerfully proved that Jesus was the Messiah (Acts 9:22). He also refers to traveling in Syria and Cilicia (Gal 1:21), which must have been prior to his first missionary journey.<\/p>\n<p class=\"h2\" id=\"DestinationandDate\">Destination and Date<\/p>\n<p>It is impossible to determine the date of this letter before discussing its destination.<\/p>\n<h5>Destination<\/h5>\n<p>Paul addresses his letter to the Galatians. But there has been much debate over where they lived, because the term Galatia was used in two different senses. It was used of the province that stretched from the borders of Pamphylia in the southern part of Asia Minor to the border of Pontus toward the northern seacoast. The term was also used of a part of the province in the north where a group of people from Gaul had settled and given their name to the whole area. Hence “Galatia” could mean either the geographical area in the north or the whole province. It is not easy to decide what the term meant when used by Paul. The debate is between the view that the term was used geographically, in which case some churches in the north are in mind (North Galatian Theory), or politically, in which case Paul may be referring to the churches in southern Galatia founded on his first missionary journey (South Galatian Theory). It may at first sight seem a quite unimportant issue, but since the decision affects the date of the letter and to some extent its occasion and purpose, a review of the positions must be made.<\/p>\n<p>Until the beginning of the 20th century, no one seems to have questioned that Paul was writing to the inhabitants of the geographical district in the northern part of the province. This view agrees with the oldest use of the term, since the provinces did not come into existence until 25 <span>BC<\/span>, whereas there were Galatians in the north some time before this. It is reasonable to suppose that the southerners would not have taken too kindly to being addressed as “Galatians.” It may be argued that most people in those days would have thought of the northern peoples when hearing the name.<\/p>\n<p>Luke’s habit when writing Acts was to use geographical rather than political descriptions of places. He refers, for instance, to Lystra and Derbe as cities of Lycaonia, not as cities of Galatia. It is reasonable, therefore, that when he refers to Phrygia and Galatia in Acts 16:6 and 18:23, he means that Paul went through the northern area. There were three main towns in that district—Ancyra, Tavium, and Pessinus—and it would therefore follow that Paul must have established churches there.<\/p>\n<p>The traditional North Galatian view has, however, been challenged. It is pointed out that although Luke prefers geographical descriptions, Paul prefers political ones for grouping his churches. In this letter he mentions the churches of Christ in Judea (1:22). Elsewhere he mentions the “churches of Asia” (1 Cor 16:19). Several times Paul refers to the believers in Macedonia (e.g., 2 Cor 8:1; 9:2; 1 Thes 4:10) and in Achaia (1 Cor 16:15; 2 Cor 1:1), while both are mentioned together in Romans 15:26, 2 Corinthians 9:2, and 1 Thessalonians 1:7. This seems to be Paul’s normal habit, in which case a letter addressed to the Galatians would be circulated to all the existing churches in the province of Galatia.<\/p>\n<p>South Galatian supporters do not agree that the southern people would have resented the name Galatians, maintaining that there would have been no other name available with which to describe them. One fairly positive piece of evidence is found in Paul’s statement that it was because of a bodily ailment that he first preached to the Galatians (Gal 4:13). But a glance at the map, particularly a relief map, would show that the route to the northern area was over mountainous terrain, and it is difficult to think that a sick man would have attempted it. Under the southern theory, the journey would have been much shorter and less arduous.<\/p>\n<p>Another argument in support of the South Galatian Theory assumes that Acts 20:4, which mentions the names of those who accompanied Paul to Jerusalem, is referring to delegates appointed by the churches in support of the collection to aid the poor churches of Judea. If this assumption is right, it is noticeable that no representative is included from the northern area, although both Gaius and Timothy were from the south. This would be more weighty if Acts had actually mentioned the collection. One last point is that Barnabas is mentioned three times (Gal 2:1, 9, 13) suggesting that he is known to the readers. Yet according to Acts, he accompanied Paul only on the first missionary journey.<\/p>\n<p>It is difficult to reach a conclusion, but it seems that the arguments for a South Galatian Theory have more weight than those for the older theory.<\/p>\n<h5>Date<\/h5>\n<p>Under the North Galatian Theory, it is claimed that the letter was written after the events mentioned in Acts 18:23—that is, during the course of the third missionary journey (c. <span>AD<\/span> 56), possibly while Paul was at Ephesus or soon after.<\/p>\n<p>On the other hand, if the letter was addressed to the south Galatian churches founded on the first missionary journey, any date after that journey is possible, including during the third journey, as mentioned above. But a further possibility opens up since a much earlier date might more readily fit into the background of the letter. Thus, it is possible that this letter is among the earliest that Paul wrote.<\/p>\n<p>The main problem with assigning a date is that in Galatians 1–2 Paul mentions two visits to Jerusalem (1:18; 2:1), whereas Acts mentions (or implies) three visits (Acts 9:26; 11:29-30; 15:2). It has traditionally been supposed that the second visit (2:1) can be identified with the events of Acts 15. This would mean that Paul was giving his own account of the decisions of the so-called Council of Jerusalem. There is much to be said for this view. There are similarities between the two passages. In both, Barnabas is mentioned. In both, questions are asked about the circumcision of the Gentiles. And in both, Paul and Barnabas give a report about the matter to the Jerusalem leaders. The main difficulty is that Paul’s wording in Galatians 2:1 suggests that this event took place on his <em>second<\/em> visit to Jerusalem, whereas Acts 15 relates his <em>third<\/em> visit. It is traditionally explained that on the second visit Paul and Barnabas had no contact with the apostles but simply handed over the collection from the Antioch church to the Jerusalem elders (cf. Acts 11:30). A difficulty with this view is that Galatians 2 speaks only of conversations with the three leading apostles at Jerusalem and does not mention the whole church (as Acts 15 clearly does). Paul does not refer to the decision reached by the church, but only to his agreement with those he calls the “pillar” apostles. It could, of course, be that before the general meeting of Acts 15 (which occured in <span>AD<\/span> 50), Paul and Barnabas had a behind-the-scenes meeting with the leaders and preferred to mention the decision reached with them rather than quote an ecclesiastical edict. This may also explain another difficulty—the lack of any mention of the prohibitions that the Jerusalem church imposed on the Gentiles (Acts 15:20). Paul simply mentions the need to remember the poor (Gal 2:10). Yet another difficulty with the traditional view is that Paul mentions his dispute with Peter over the question of Gentile-Jewish fellowship (vv 11-14) <em>after<\/em> his account of the agreement reached with the Jerusalem apostles. This places Peter in a compromising position. It is difficult to explain his inconsistency. He may have agreed that Gentiles should not be circumcised, but then vacillated over the question of fellowship.<\/p>\n<p>An alternative view suggests that when Paul and Barnabas went to Jerusalem with the collection they also had private talks with the leading apostles. Acts 11:29-30 is set in a period of political activity against the apostles (Acts 12 records the martyrdom of James and the arrest of Peter), and this may explain the private nature of the meeting. This interpretation would explain why Paul makes no mention of the church’s decision—because the meeting happened before the Jerusalem Council. It would also make it easier to explain Peter’s actions at Antioch, if this behavior occurred before the church as a whole had discussed and resolved the matter. According to this view, Paul’s Letter to the Galatians may be the earliest of his letters (pre–<span>AD<\/span> 50).<\/p>\n<p>There are, however, some difficulties with this view. Acts 11:30 mentions no apostles as meeting Paul and Barnabas. Nor is there any reference to Titus, whom Paul says they took with them (Gal 2:1). Further, Paul’s references to preaching among the Gentiles (v 2) would seem to require a date after the first missionary journey, unless he was thinking of his work in Antioch, a Jewish-Gentile church.<\/p>\n<p>It is difficult to decide between these two views. Chronological considerations (based on Paul’s mention of 14 years in 2:1) slightly favor a later date, while the relationship of the content of this epistle to the Jerusalem Council (<span>AD<\/span> 50) points to an early date.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Difficulties had arisen in the Galatian churches because a group of people had been insisting that Gentiles must be circumcised. These people must have been Judaizers, that is, Christian Jews who could see no hope for Gentiles unless they accepted circumcision as an initiatory rite. Linked with this was a criticism of Paul’s apostolic status. The opponents were claiming the support of the Jerusalem apostles, whom they regarded as superior to Paul. This would explain why Paul saw the issue so clearly as a challenge to the gospel he preached. His letter strongly expressed his understanding of the seriousness of the situation.<\/p>\n<p>Interpretation will vary slightly according to which date one assigns to the letter. If it was written before the Jerusalem Council (Acts 15), the circumcision issue had not yet been thrashed out and the Galatian situation would be the first major crisis over it. But if the Jerusalem Council had already happened, the south Galatian churches would already have received those decisions (16:4), and apparently had allowed themselves to be affected by Judaizers who took a harder line than the Jerusalem apostles had. If the northern churches are indicated, there is no direct evidence to show that they had received the decrees.<\/p>\n<p>We may conclude that the apostle’s aim in this letter is twofold—to maintain the validity of his apostleship, and to uphold the character of the gospel he preached. In the first part of the letter he is concerned to show his relationship with the Jerusalem “pillar” apostles in order to demonstrate his equality with them, while at the same time claiming his independence of them. Moreover, he asserts that there is only one gospel, which suggests that his opponents were charging him with preaching a different gospel. But he claims to have received his gospel from God, not from men.<\/p>\n<p>In the course of his letter, Paul expressed some important theological truths. The main body of the letter issues a strong warning against a form of legalism that is applicable not only to the situation Paul confronted in the Galatian churches but wherever dependence on legal observances is considered essential for salvation. If a Gentile could not become a Christian without being circumcised, it would not only make an external rite a condition for Christian salvation but in addition would imply a commitment to keep the whole Jewish law. When Paul argued against justification by works of the law, he showed the superiority of justification by faith or lawkeeping. The whole letter extols the doctrine of grace.<\/p>\n<p>Nevertheless, in contesting the doctrine of works, the apostle gave no support to spiritual license. He posited that the alternative to legalism is not the absence of all restraint. Although Christ has secured freedom for the believer, that freedom must not be used to indulge the flesh (Gal 5:13). Indeed, Paul’s exposition of the Christian life in this letter is of a high moral order. He sets the standard himself by declaring that he has been crucified with Christ (2:20). Not only is this letter a charter for Christian liberty, but it is also a charter for Christian living.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>The opening to this letter is more abrupt than those in Paul’s other letters. He omits the usual thanksgiving and expands the usual greeting. In the first words he strongly affirms the divine origin of his apostleship.<\/p>\n<h5>The Opponents (1:6-10)<\/h5>\n<p>Paul is astonished that the Galatians have allowed themselves to be influenced so quickly by those who were perverting the gospel. He expresses an anathema against any who preach another gospel.<\/p>\n<h5>A Defense of His Apostleship (1:11–2:14)<\/h5>\n<p>There are several stages in Paul’s argument about his own position. He states that his teaching has come from God, not from men, showing his awareness that God has not only called him to be an apostle but has also sanctioned his gospel. It is important for him to make clear that he is not dependent on others for his position, although he proceeds to show that there is no difference between him and the leading apostles (1:11-12). He next contrasts his former zeal in Judaism with his calling to preach the gospel, again emphasizing the divine nature of his call (vv 13-17).<\/p>\n<p>He then proceeds to mention that he has on two occasions had meetings with the Jerusalem apostles. As a result, he has been offered the right hand of fellowship—a way of showing that there is no disagreement between them. It was agreed that Paul should be entrusted with the gospel for the uncircumcised, and that Peter should go to the circumcised. There was no questioning of Paul’s apostleship. They all agreed on the Christian responsibility to remember the poor (1:18–2:10).<\/p>\n<p>In order to give a tangible example of his apostolic position, Paul mentions the occasion of his public rebuke of Peter. Peter had acted inconsistently for fear of certain men who had come from James in Jerusalem, and who were representatives of the circumcision party. Paul’s challenge to Peter sets the scene for the introduction of the doctrinal part of the letter (2:11-14).<\/p>\n<h5>A Defense of the Gospel (2:15–4:31)<\/h5>\n<p>Paul introduces the issue of justification by works of the law and contrasts it with justification by faith. He sees the whole situation as a choice between Christ and the law (2:15-21).<\/p>\n<p>His aim is to show the superiority of Christianity over Judaism in the matter of salvation. He notes first that the Galatians had become Christians through the Spirit and wonders what is possessing them to return to the works of the law, which Paul then equates with the “flesh” (3:1-5).<\/p>\n<p>Abraham is brought into the discussion presumably because the opponents were maintaining that only Abraham’s seed would receive the inheritance, and circumcision was regarded as an indispensable sign of a son of the covenant. But Paul points out that even Abraham was justified by faith, not by the law (3:6-9).<\/p>\n<p>Indeed, the law could only bring a curse on those who disobeyed. This leads Paul to show how Christ has become a curse for us. Hence, he claims that in Christ we may still inherit the blessing promised to Abraham (3:10-14).<\/p>\n<p>Paul anticipates that some may say it is invalid to appeal to the promise to Abraham to counteract justification by works of the law. He shows that the promise preceded the law by four centuries and cannot be invalidated by it (3:15-18).<\/p>\n<p>This leads the apostle to reflect on the function of the law. He points out that it served to prepare the way for Christ by showing mankind’s need and by revealing its own inability to give life. Paul calls the law our custodian, whose function (in ancient times) was to guard and guide a son until he reached the age of independence (3:19-29).<\/p>\n<p>The contrast between those under a guardian versus fully independent sons causes Paul to reflect on the superior position of sons. The Spirit of God has enabled believers to call God “Abba” (Father), something the law could not do (4:1-7).<\/p>\n<p>The apostle has made his point, but he supports it with a personal appeal. He reminds his readers of their state of bondage before they became Christians and deplores that they have returned to such a state in wanting to observe ritual feast days after the Jewish manner. He also reminds them of the former affectionate relationship they had with him when they first became Christians. He is deeply affected by their present attitude (4:8-20). Finally, Paul appeals to a scriptural allegory in support of his argument. He sees Isaac and Ishmael, both sons of Abraham, as representing the distinction between sonship and slavery, which he has already mentioned (vv 21-31).<\/p>\n<h5>Practical Advice (5:1–6:10)<\/h5>\n<p>Paul proceeds to draw out the practical consequences of his doctrinal arguments. He sets out the way in which those who are liberated in Christ should live. They should not commit themselves to Judaism by submitting to circumcision (5:1-6). Paul again attacks those who were leading the Galatians astray (vv 7-12). The new principle that must replace legalism is love. Love is possible only by living in the Spirit. This will lead not only to a rejection of the works of the flesh but also to the development of the fruit of the Spirit (5:13-26). The spiritual man will have a concern for the burdened and will seek to help others, particularly fellow Christians (6:1-10).<\/p>\n<h5>Conclusion (6:11-18)<\/h5>\n<p>Paul now takes the pen and writes his final word with his own hand. He sees fit to contrast his own aim in glorying in the cross of Christ with his opponents’ aim to glory in the flesh. There are no greetings at the end of this letter, only a request that no one should bother him further.<\/p>\n<p><em>See also<\/em> Galatia; Judaizers; Law, Biblical Concept of; Paul, The Apostle.<\/p>","content_en":"<h3>GALATIANS, Letter to the<\/h3>\n<p>This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination and Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his former life in Judaism (v 13). The fact that he had been a thoroughly devout Jew has an important bearing on what he writes in this letter. He remembered his passionate devotion to his former faith, in whose cause he had violently persecuted the church of God. He reminded the Galatians about this, for the Jewish traditions had meant a great deal to him. There is no doubt that he had once regarded his violent opposition to the church as a religious act of the highest order. Indeed, his strong devotion to Judaism sets in clear relief the remarkable transformation that occurred when he became a Christian. A revelation from God, he was convinced, gave him special authority to write the way he did.<\/p>\n<p>In this epistle he mentioned two features of his conversion experience that had a profound effect on him. One is the purpose of God for his life, which he recognized as reaching back even before he was born (v 15). He did not go into detail, but he never tired of talking about the grace of God. He had turned his back on the idea of earning merit through his own efforts. The second aspect of his conversion that deeply impressed him was the recognition that his call to preach could be traced to that occasion. When he preached to the Galatians, he did so with divine authority because he was conscious of having received a divine commission. The apostles and elders of the church did not decide it would be a good thing for him to preach the gospel; it was God who planned it. Moreover, Paul was equally convinced that the gospel he preached was not of his own making. He had received it through a revelation of Jesus Christ (v 12).<\/p>\n<p>Paul went to some lengths to demonstrate that he had received his apostleship from God (1:1). He was conscious not only of a call to preach but also of a call to exercise apostolic authority on an equal footing with the Jerusalem apostles. He certainly seemed to be on the defensive, but this was prompted by the special situation that had arisen among the Galatians and that caused this letter to be written.<\/p>\n<p>Paul gives one biographical detail in this letter that is not mentioned in his other letters. He states that after his conversion he went away into Arabia (1:17). The apostle does not tell us what he did there, but probably he was quietly reorienting his thoughts. According to the book of Acts, when he returned to Damascus he powerfully proved that Jesus was the Messiah (Acts 9:22). He also refers to traveling in Syria and Cilicia (Gal 1:21), which must have been prior to his first missionary journey.<\/p>\n<p class=\"h2\" id=\"DestinationandDate\">Destination and Date<\/p>\n<p>It is impossible to determine the date of this letter before discussing its destination.<\/p>\n<h5>Destination<\/h5>\n<p>Paul addresses his letter to the Galatians. But there has been much debate over where they lived, because the term Galatia was used in two different senses. It was used of the province that stretched from the borders of Pamphylia in the southern part of Asia Minor to the border of Pontus toward the northern seacoast. The term was also used of a part of the province in the north where a group of people from Gaul had settled and given their name to the whole area. Hence “Galatia” could mean either the geographical area in the north or the whole province. It is not easy to decide what the term meant when used by Paul. The debate is between the view that the term was used geographically, in which case some churches in the north are in mind (North Galatian Theory), or politically, in which case Paul may be referring to the churches in southern Galatia founded on his first missionary journey (South Galatian Theory). It may at first sight seem a quite unimportant issue, but since the decision affects the date of the letter and to some extent its occasion and purpose, a review of the positions must be made.<\/p>\n<p>Until the beginning of the 20th century, no one seems to have questioned that Paul was writing to the inhabitants of the geographical district in the northern part of the province. This view agrees with the oldest use of the term, since the provinces did not come into existence until 25 <span>BC<\/span>, whereas there were Galatians in the north some time before this. It is reasonable to suppose that the southerners would not have taken too kindly to being addressed as “Galatians.” It may be argued that most people in those days would have thought of the northern peoples when hearing the name.<\/p>\n<p>Luke’s habit when writing Acts was to use geographical rather than political descriptions of places. He refers, for instance, to Lystra and Derbe as cities of Lycaonia, not as cities of Galatia. It is reasonable, therefore, that when he refers to Phrygia and Galatia in Acts 16:6 and 18:23, he means that Paul went through the northern area. There were three main towns in that district—Ancyra, Tavium, and Pessinus—and it would therefore follow that Paul must have established churches there.<\/p>\n<p>The traditional North Galatian view has, however, been challenged. It is pointed out that although Luke prefers geographical descriptions, Paul prefers political ones for grouping his churches. In this letter he mentions the churches of Christ in Judea (1:22). Elsewhere he mentions the “churches of Asia” (1 Cor 16:19). Several times Paul refers to the believers in Macedonia (e.g., 2 Cor 8:1; 9:2; 1 Thes 4:10) and in Achaia (1 Cor 16:15; 2 Cor 1:1), while both are mentioned together in Romans 15:26, 2 Corinthians 9:2, and 1 Thessalonians 1:7. This seems to be Paul’s normal habit, in which case a letter addressed to the Galatians would be circulated to all the existing churches in the province of Galatia.<\/p>\n<p>South Galatian supporters do not agree that the southern people would have resented the name Galatians, maintaining that there would have been no other name available with which to describe them. One fairly positive piece of evidence is found in Paul’s statement that it was because of a bodily ailment that he first preached to the Galatians (Gal 4:13). But a glance at the map, particularly a relief map, would show that the route to the northern area was over mountainous terrain, and it is difficult to think that a sick man would have attempted it. Under the southern theory, the journey would have been much shorter and less arduous.<\/p>\n<p>Another argument in support of the South Galatian Theory assumes that Acts 20:4, which mentions the names of those who accompanied Paul to Jerusalem, is referring to delegates appointed by the churches in support of the collection to aid the poor churches of Judea. If this assumption is right, it is noticeable that no representative is included from the northern area, although both Gaius and Timothy were from the south. This would be more weighty if Acts had actually mentioned the collection. One last point is that Barnabas is mentioned three times (Gal 2:1, 9, 13) suggesting that he is known to the readers. Yet according to Acts, he accompanied Paul only on the first missionary journey.<\/p>\n<p>It is difficult to reach a conclusion, but it seems that the arguments for a South Galatian Theory have more weight than those for the older theory.<\/p>\n<h5>Date<\/h5>\n<p>Under the North Galatian Theory, it is claimed that the letter was written after the events mentioned in Acts 18:23—that is, during the course of the third missionary journey (c. <span>AD<\/span> 56), possibly while Paul was at Ephesus or soon after.<\/p>\n<p>On the other hand, if the letter was addressed to the south Galatian churches founded on the first missionary journey, any date after that journey is possible, including during the third journey, as mentioned above. But a further possibility opens up since a much earlier date might more readily fit into the background of the letter. Thus, it is possible that this letter is among the earliest that Paul wrote.<\/p>\n<p>The main problem with assigning a date is that in Galatians 1–2 Paul mentions two visits to Jerusalem (1:18; 2:1), whereas Acts mentions (or implies) three visits (Acts 9:26; 11:29-30; 15:2). It has traditionally been supposed that the second visit (2:1) can be identified with the events of Acts 15. This would mean that Paul was giving his own account of the decisions of the so-called Council of Jerusalem. There is much to be said for this view. There are similarities between the two passages. In both, Barnabas is mentioned. In both, questions are asked about the circumcision of the Gentiles. And in both, Paul and Barnabas give a report about the matter to the Jerusalem leaders. The main difficulty is that Paul’s wording in Galatians 2:1 suggests that this event took place on his <em>second<\/em> visit to Jerusalem, whereas Acts 15 relates his <em>third<\/em> visit. It is traditionally explained that on the second visit Paul and Barnabas had no contact with the apostles but simply handed over the collection from the Antioch church to the Jerusalem elders (cf. Acts 11:30). A difficulty with this view is that Galatians 2 speaks only of conversations with the three leading apostles at Jerusalem and does not mention the whole church (as Acts 15 clearly does). Paul does not refer to the decision reached by the church, but only to his agreement with those he calls the “pillar” apostles. It could, of course, be that before the general meeting of Acts 15 (which occured in <span>AD<\/span> 50), Paul and Barnabas had a behind-the-scenes meeting with the leaders and preferred to mention the decision reached with them rather than quote an ecclesiastical edict. This may also explain another difficulty—the lack of any mention of the prohibitions that the Jerusalem church imposed on the Gentiles (Acts 15:20). Paul simply mentions the need to remember the poor (Gal 2:10). Yet another difficulty with the traditional view is that Paul mentions his dispute with Peter over the question of Gentile-Jewish fellowship (vv 11-14) <em>after<\/em> his account of the agreement reached with the Jerusalem apostles. This places Peter in a compromising position. It is difficult to explain his inconsistency. He may have agreed that Gentiles should not be circumcised, but then vacillated over the question of fellowship.<\/p>\n<p>An alternative view suggests that when Paul and Barnabas went to Jerusalem with the collection they also had private talks with the leading apostles. Acts 11:29-30 is set in a period of political activity against the apostles (Acts 12 records the martyrdom of James and the arrest of Peter), and this may explain the private nature of the meeting. This interpretation would explain why Paul makes no mention of the church’s decision—because the meeting happened before the Jerusalem Council. It would also make it easier to explain Peter’s actions at Antioch, if this behavior occurred before the church as a whole had discussed and resolved the matter. According to this view, Paul’s Letter to the Galatians may be the earliest of his letters (pre–<span>AD<\/span> 50).<\/p>\n<p>There are, however, some difficulties with this view. Acts 11:30 mentions no apostles as meeting Paul and Barnabas. Nor is there any reference to Titus, whom Paul says they took with them (Gal 2:1). Further, Paul’s references to preaching among the Gentiles (v 2) would seem to require a date after the first missionary journey, unless he was thinking of his work in Antioch, a Jewish-Gentile church.<\/p>\n<p>It is difficult to decide between these two views. Chronological considerations (based on Paul’s mention of 14 years in 2:1) slightly favor a later date, while the relationship of the content of this epistle to the Jerusalem Council (<span>AD<\/span> 50) points to an early date.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Difficulties had arisen in the Galatian churches because a group of people had been insisting that Gentiles must be circumcised. These people must have been Judaizers, that is, Christian Jews who could see no hope for Gentiles unless they accepted circumcision as an initiatory rite. Linked with this was a criticism of Paul’s apostolic status. The opponents were claiming the support of the Jerusalem apostles, whom they regarded as superior to Paul. This would explain why Paul saw the issue so clearly as a challenge to the gospel he preached. His letter strongly expressed his understanding of the seriousness of the situation.<\/p>\n<p>Interpretation will vary slightly according to which date one assigns to the letter. If it was written before the Jerusalem Council (Acts 15), the circumcision issue had not yet been thrashed out and the Galatian situation would be the first major crisis over it. But if the Jerusalem Council had already happened, the south Galatian churches would already have received those decisions (16:4), and apparently had allowed themselves to be affected by Judaizers who took a harder line than the Jerusalem apostles had. If the northern churches are indicated, there is no direct evidence to show that they had received the decrees.<\/p>\n<p>We may conclude that the apostle’s aim in this letter is twofold—to maintain the validity of his apostleship, and to uphold the character of the gospel he preached. In the first part of the letter he is concerned to show his relationship with the Jerusalem “pillar” apostles in order to demonstrate his equality with them, while at the same time claiming his independence of them. Moreover, he asserts that there is only one gospel, which suggests that his opponents were charging him with preaching a different gospel. But he claims to have received his gospel from God, not from men.<\/p>\n<p>In the course of his letter, Paul expressed some important theological truths. The main body of the letter issues a strong warning against a form of legalism that is applicable not only to the situation Paul confronted in the Galatian churches but wherever dependence on legal observances is considered essential for salvation. If a Gentile could not become a Christian without being circumcised, it would not only make an external rite a condition for Christian salvation but in addition would imply a commitment to keep the whole Jewish law. When Paul argued against justification by works of the law, he showed the superiority of justification by faith or lawkeeping. The whole letter extols the doctrine of grace.<\/p>\n<p>Nevertheless, in contesting the doctrine of works, the apostle gave no support to spiritual license. He posited that the alternative to legalism is not the absence of all restraint. Although Christ has secured freedom for the believer, that freedom must not be used to indulge the flesh (Gal 5:13). Indeed, Paul’s exposition of the Christian life in this letter is of a high moral order. He sets the standard himself by declaring that he has been crucified with Christ (2:20). Not only is this letter a charter for Christian liberty, but it is also a charter for Christian living.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>The opening to this letter is more abrupt than those in Paul’s other letters. He omits the usual thanksgiving and expands the usual greeting. In the first words he strongly affirms the divine origin of his apostleship.<\/p>\n<h5>The Opponents (1:6-10)<\/h5>\n<p>Paul is astonished that the Galatians have allowed themselves to be influenced so quickly by those who were perverting the gospel. He expresses an anathema against any who preach another gospel.<\/p>\n<h5>A Defense of His Apostleship (1:11–2:14)<\/h5>\n<p>There are several stages in Paul’s argument about his own position. He states that his teaching has come from God, not from men, showing his awareness that God has not only called him to be an apostle but has also sanctioned his gospel. It is important for him to make clear that he is not dependent on others for his position, although he proceeds to show that there is no difference between him and the leading apostles (1:11-12). He next contrasts his former zeal in Judaism with his calling to preach the gospel, again emphasizing the divine nature of his call (vv 13-17).<\/p>\n<p>He then proceeds to mention that he has on two occasions had meetings with the Jerusalem apostles. As a result, he has been offered the right hand of fellowship—a way of showing that there is no disagreement between them. It was agreed that Paul should be entrusted with the gospel for the uncircumcised, and that Peter should go to the circumcised. There was no questioning of Paul’s apostleship. They all agreed on the Christian responsibility to remember the poor (1:18–2:10).<\/p>\n<p>In order to give a tangible example of his apostolic position, Paul mentions the occasion of his public rebuke of Peter. Peter had acted inconsistently for fear of certain men who had come from James in Jerusalem, and who were representatives of the circumcision party. Paul’s challenge to Peter sets the scene for the introduction of the doctrinal part of the letter (2:11-14).<\/p>\n<h5>A Defense of the Gospel (2:15–4:31)<\/h5>\n<p>Paul introduces the issue of justification by works of the law and contrasts it with justification by faith. He sees the whole situation as a choice between Christ and the law (2:15-21).<\/p>\n<p>His aim is to show the superiority of Christianity over Judaism in the matter of salvation. He notes first that the Galatians had become Christians through the Spirit and wonders what is possessing them to return to the works of the law, which Paul then equates with the “flesh” (3:1-5).<\/p>\n<p>Abraham is brought into the discussion presumably because the opponents were maintaining that only Abraham’s seed would receive the inheritance, and circumcision was regarded as an indispensable sign of a son of the covenant. But Paul points out that even Abraham was justified by faith, not by the law (3:6-9).<\/p>\n<p>Indeed, the law could only bring a curse on those who disobeyed. This leads Paul to show how Christ has become a curse for us. Hence, he claims that in Christ we may still inherit the blessing promised to Abraham (3:10-14).<\/p>\n<p>Paul anticipates that some may say it is invalid to appeal to the promise to Abraham to counteract justification by works of the law. He shows that the promise preceded the law by four centuries and cannot be invalidated by it (3:15-18).<\/p>\n<p>This leads the apostle to reflect on the function of the law. He points out that it served to prepare the way for Christ by showing mankind’s need and by revealing its own inability to give life. Paul calls the law our custodian, whose function (in ancient times) was to guard and guide a son until he reached the age of independence (3:19-29).<\/p>\n<p>The contrast between those under a guardian versus fully independent sons causes Paul to reflect on the superior position of sons. The Spirit of God has enabled believers to call God “Abba” (Father), something the law could not do (4:1-7).<\/p>\n<p>The apostle has made his point, but he supports it with a personal appeal. He reminds his readers of their state of bondage before they became Christians and deplores that they have returned to such a state in wanting to observe ritual feast days after the Jewish manner. He also reminds them of the former affectionate relationship they had with him when they first became Christians. He is deeply affected by their present attitude (4:8-20). Finally, Paul appeals to a scriptural allegory in support of his argument. He sees Isaac and Ishmael, both sons of Abraham, as representing the distinction between sonship and slavery, which he has already mentioned (vv 21-31).<\/p>\n<h5>Practical Advice (5:1–6:10)<\/h5>\n<p>Paul proceeds to draw out the practical consequences of his doctrinal arguments. He sets out the way in which those who are liberated in Christ should live. They should not commit themselves to Judaism by submitting to circumcision (5:1-6). Paul again attacks those who were leading the Galatians astray (vv 7-12). The new principle that must replace legalism is love. Love is possible only by living in the Spirit. This will lead not only to a rejection of the works of the flesh but also to the development of the fruit of the Spirit (5:13-26). The spiritual man will have a concern for the burdened and will seek to help others, particularly fellow Christians (6:1-10).<\/p>\n<h5>Conclusion (6:11-18)<\/h5>\n<p>Paul now takes the pen and writes his final word with his own hand. He sees fit to contrast his own aim in glorying in the cross of Christ with his opponents’ aim to glory in the flesh. There are no greetings at the end of this letter, only a request that no one should bother him further.<\/p>\n<p><em>See also<\/em> Galatia; Judaizers; Law, Biblical Concept of; Paul, The Apostle.<\/p>","summary_ro":"GALATIANS, Letter to the This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty. Preview • Author • Destination and Date • Purpose and Theological Teaching • Content Author The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his form...","summary_en":"GALATIANS, Letter to the This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty. Preview • Author • Destination and Date • Purpose and Theological Teaching • Content Author The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his form...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23835,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Macedonia","title_en":"Macedonia","content_ro":"<h3>MACEDONIA<\/h3>\n<p>Roman province in NT times, beginning as a kingdom in the seventh century <span>BC<\/span>. Little is known about the first several centuries of its history, but with the coming to power of the Greek king Philip II (359–336 <span>BC<\/span>), and especially of his son Alexander III (the Great, 336–323 <span>BC<\/span>), Macedonia became a world power. After Alexander’s death, the empire was divided among his successors into several regions, one of them the original Macedonian kingdom. Instability held sway for the next 150 years, and in 167 <span>BC<\/span> Macedonia came under Roman rule. Initially divided into four districts by the Romans (Acts 16:12 is a possible reference to this division), this territory was made into a Roman province in 14 <span>BC<\/span> with Thessalonica as its capital. Briefly, from <span>AD<\/span> 15–44, Macedonia was combined with Achaia and Moesia (other parts of Greece) into one large province; however, in <span>AD<\/span> 44, the three were again separated. Macedonia’s importance continued through the Roman era, and it remained a separate entity down to modern times, though it was part of Yugoslavia from 1945 to 1991.<\/p>\n<p>The Roman province of Macedonia included the northern region of Greece and southern sections of present-day Albania, Bulgaria, and the Fomer Yugoslav Republic of Macedonia. Noted for its gold, silver, timber, and farmlands, the region also served as a land route for trade between Asia and the West. Shortly after the Romans incorporated Macedonia as a province, they built the Via Egnatia, a paved road over 500 miles (804.5 kilometers) long, running from the Adriatic coast to the Aegean, no doubt traveled by the apostle Paul as he moved through the Macedonian cities of Neapolis, Philippi, Amphipolis, Apollonia, and Thessalonica (Acts 16:11-12; 17:1).<\/p>\n<p>The gospel was introduced to Europe by way of Macedonia when Paul responded to a vision while on his second missionary journey (Acts 16:9-12). Details of that work, centering in Philippi and Thessalonica, are described in Acts 16:11–17:15. On his third journey, though delayed initially (19:21-22), Paul later returned to Macedonia, and again after a stay in Corinth (20:1-3; see 1 Cor 16:5; 2 Cor 1:16 and 2:13 for other references to Macedonia visits).<\/p>\n\n<p>Macedonian believers played an important part in the collection Paul gathered for the poor in Jerusalem (Rom 15:26; 2 Cor 9:2-4); Paul commended them for their liberality (2 Cor 8:1-2). He also praised them for their example of faith, even in times of adversity (2 Cor 7:5; 1 Thes 1:7), and for their love of others (1 Thes 4:10). Some of the Macedonians worked directly with Paul in carrying out the gospel commission (Acts 19:29; 20:4; 27:2), and he addressed letters to churches in two Macedonian cities, Philippi and Thessalonica.<\/p>\n<p><em>See also<\/em> Greece, Greek.<\/p>","content_en":"<h3>MACEDONIA<\/h3>\n<p>Roman province in NT times, beginning as a kingdom in the seventh century <span>BC<\/span>. Little is known about the first several centuries of its history, but with the coming to power of the Greek king Philip II (359–336 <span>BC<\/span>), and especially of his son Alexander III (the Great, 336–323 <span>BC<\/span>), Macedonia became a world power. After Alexander’s death, the empire was divided among his successors into several regions, one of them the original Macedonian kingdom. Instability held sway for the next 150 years, and in 167 <span>BC<\/span> Macedonia came under Roman rule. Initially divided into four districts by the Romans (Acts 16:12 is a possible reference to this division), this territory was made into a Roman province in 14 <span>BC<\/span> with Thessalonica as its capital. Briefly, from <span>AD<\/span> 15–44, Macedonia was combined with Achaia and Moesia (other parts of Greece) into one large province; however, in <span>AD<\/span> 44, the three were again separated. Macedonia’s importance continued through the Roman era, and it remained a separate entity down to modern times, though it was part of Yugoslavia from 1945 to 1991.<\/p>\n<p>The Roman province of Macedonia included the northern region of Greece and southern sections of present-day Albania, Bulgaria, and the Fomer Yugoslav Republic of Macedonia. Noted for its gold, silver, timber, and farmlands, the region also served as a land route for trade between Asia and the West. Shortly after the Romans incorporated Macedonia as a province, they built the Via Egnatia, a paved road over 500 miles (804.5 kilometers) long, running from the Adriatic coast to the Aegean, no doubt traveled by the apostle Paul as he moved through the Macedonian cities of Neapolis, Philippi, Amphipolis, Apollonia, and Thessalonica (Acts 16:11-12; 17:1).<\/p>\n<p>The gospel was introduced to Europe by way of Macedonia when Paul responded to a vision while on his second missionary journey (Acts 16:9-12). Details of that work, centering in Philippi and Thessalonica, are described in Acts 16:11–17:15. On his third journey, though delayed initially (19:21-22), Paul later returned to Macedonia, and again after a stay in Corinth (20:1-3; see 1 Cor 16:5; 2 Cor 1:16 and 2:13 for other references to Macedonia visits).<\/p>\n\n<p>Macedonian believers played an important part in the collection Paul gathered for the poor in Jerusalem (Rom 15:26; 2 Cor 9:2-4); Paul commended them for their liberality (2 Cor 8:1-2). He also praised them for their example of faith, even in times of adversity (2 Cor 7:5; 1 Thes 1:7), and for their love of others (1 Thes 4:10). Some of the Macedonians worked directly with Paul in carrying out the gospel commission (Acts 19:29; 20:4; 27:2), and he addressed letters to churches in two Macedonian cities, Philippi and Thessalonica.<\/p>\n<p><em>See also<\/em> Greece, Greek.<\/p>","summary_ro":"MACEDONIA Roman province in NT times, beginning as a kingdom in the seventh century BC. Little is known about the first several centuries of its history, but with the coming to power of the Greek king Philip II (359–336 BC), and especially of his son Alexander III (the Great, 336–323 BC), Macedonia became a world power. After Alexander’s death, the empire was divided among his successors into several regions, one of them the original Macedonian kingdom. Instability held sway for the next 150 ...","summary_en":"MACEDONIA Roman province in NT times, beginning as a kingdom in the seventh century BC. Little is known about the first several centuries of its history, but with the coming to power of the Greek king Philip II (359–336 BC), and especially of his son Alexander III (the Great, 336–323 BC), Macedonia became a world power. After Alexander’s death, the empire was divided among his successors into several regions, one of them the original Macedonian kingdom. Instability held sway for the next 150 ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58416,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:10","title_en":"Study Note: 1 Tesaloniceni 4:10","content_ro":"<p><strong>4:10<\/strong> The Thessalonian believers demonstrated <em>love<\/em> toward <em>all the believers<\/em> in the province of <em>Macedonia<\/em> (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).<\/p>","content_en":"<p><strong>4:10<\/strong> The Thessalonian believers demonstrated <em>love<\/em> toward <em>all the believers<\/em> in the province of <em>Macedonia<\/em> (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).<\/p>","summary_ro":"4:10 The Thessalonian believers demonstrated love toward all the believers in the province of Macedonia (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).","summary_en":"4:10 The Thessalonian believers demonstrated love toward all the believers in the province of Macedonia (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86042,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:10","title_en":"Study Note: 1 Tesaloniceni 4:10","content_ro":"<p><strong>4:10<\/strong> The Thessalonian believers demonstrated <em>love<\/em> toward <em>all the believers<\/em> in the province of <em>Macedonia<\/em> (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).<\/p>","content_en":"<p><strong>4:10<\/strong> The Thessalonian believers demonstrated <em>love<\/em> toward <em>all the believers<\/em> in the province of <em>Macedonia<\/em> (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).<\/p>","summary_ro":"4:10 The Thessalonian believers demonstrated love toward all the believers in the province of Macedonia (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).","summary_en":"4:10 The Thessalonian believers demonstrated love toward all the believers in the province of Macedonia (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113668,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:10","title_en":"Study Note: 1 Tesaloniceni 4:10","content_ro":"<p><strong>4:10<\/strong> The Thessalonian believers demonstrated <em>love<\/em> toward <em>all the believers<\/em> in the province of <em>Macedonia<\/em> (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).<\/p>","content_en":"<p><strong>4:10<\/strong> The Thessalonian believers demonstrated <em>love<\/em> toward <em>all the believers<\/em> in the province of <em>Macedonia<\/em> (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).<\/p>","summary_ro":"4:10 The Thessalonian believers demonstrated love toward all the believers in the province of Macedonia (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).","summary_en":"4:10 The Thessalonian believers demonstrated love toward all the believers in the province of Macedonia (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141294,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:10","title_en":"Study Note: 1 Tesaloniceni 4:10","content_ro":"<p><strong>4:10<\/strong> The Thessalonian believers demonstrated <em>love<\/em> toward <em>all the believers<\/em> in the province of <em>Macedonia<\/em> (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).<\/p>","content_en":"<p><strong>4:10<\/strong> The Thessalonian believers demonstrated <em>love<\/em> toward <em>all the believers<\/em> in the province of <em>Macedonia<\/em> (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).<\/p>","summary_ro":"4:10 The Thessalonian believers demonstrated love toward all the believers in the province of Macedonia (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).","summary_en":"4:10 The Thessalonian believers demonstrated love toward all the believers in the province of Macedonia (Philippi and Berea; see also 1:7-8) through economic aid (cp. 2 Cor 8:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":15256,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hand","title_en":"Hand","content_ro":"<h3>HAND<\/h3>\n<p>The terminal part of the forelimb that has the ability to grasp. “Hand” is used hundreds of times in the Bible to describe a physical part of one’s body. It is also used frequently in metaphors or figurative language.<\/p>\n<p>Figuratively, the hand meant power (Dt 2:15; Ps 31:5; Mk 14:62). Indeed, in Joshua 8:20 “hand to flee” is translated “power to flee” (see Ps 76:5). Conversely, limp hands symbolized irresoluteness and weakness (Is 35:3). Clasping the hands signified friendship (2 Kgs 10:15). To seat someone on one’s right hand denoted favor (Pss 16:11; 77:10; 110:1). Clean hands symbolized innocence (Ps 26:6), while striking hands sealed a bargain (Prv 6:1, <span>kjv<\/span>). Lifting the hand symbolized violence (1 Kgs 11:26, <span>rsv<\/span>). The hands were used in supplicatory prayer (Ex 17:11; Lv 9:22; Is 1:15; 1 Tm 2:8) and in making vows (Gn 14:22, <span>kjv<\/span>; 24:2).<\/p>\n<p>Other idiomatic uses of the hands expressed jeopardizing one’s life (Jgs 12:3), gladness (2 Kgs 11:12), generosity (Dt 15:11), grief (2 Sm 13:19), humility (Prv 30:32), and undertaking a duty (Lk 9:62). Manual labor is an expression of man’s dignity and duty (Eph 4:28; 1 Thes 4:11), the marks of which Paul was not ashamed to display (Acts 20:34; 1 Cor 4:12). Ritual hand washing was obligatory for the priests before fulfilling their office (Ex 30:19-21; 40:30-32). The scribes and Pharisees so misapplied this that Jesus ignored ceremonial hand washing (Mt 15:1-20; Lk 11:38). Pilate’s hand washing (Mt 27:24) disclaimed responsibility for, or professed innocence concerning, a wrong that, however, could not be done without his consent.<\/p>\n<p>When Israel went out of Egypt “with an high hand” (Ex 14:8, <span>kjv<\/span>), the reference is to the hand or help of the Lord. The hand of the Lord represented God’s resistless power (Dt 2:15), judgment (Acts 13:11; Heb 10:31), divine inspiration (Ez 8:1; 37:1), and providential care (Ezr 7:6; Jn 10:28-29).<\/p>\n<p>The laying on of hands had a profound significance and occurs frequently in the Bible. Before making a blood sacrifice, the person making the offering, not the priest, laid hands on the victim. The act signified the transference of guilt to, or self-identification with, the victim (Lv 1:4). Laying on of hands signified appointment to an office, as when Moses commissioned Joshua (Nm 27:12-23), the apostles made seven disciples their associates or deputies in the ministry (Acts 6:5-6), and Paul and Barnabas were appointed missionaries and representatives of the church in Antioch (13:3). By laying on of hands, a person was made an associate with the holder of an office and was admitted to the status of that office (1 Tm 4:14; 2 Tm 1:6). The act was accompanied by prayer and was, in itself, a form of prayer. As Augustine remarks: “What else is the laying on of hands but a prayer over one?”<\/p>\n<p>The laying on of hands accompanied healing in the ministry of the Lord (Mk 6:5; Lk 4:40; 13:11-13) and of the disciples (Mk 16:18; Acts 9:12, 17; 28:8). This expressed the self-identification and sympathy of the healer with and for the sufferer, as well as reinforced the patient’s faith and God’s imparting health to him in answer to prayer.<\/p>\n<p><em>See also<\/em> Right Hand.<\/p>","content_en":"<h3>HAND<\/h3>\n<p>The terminal part of the forelimb that has the ability to grasp. “Hand” is used hundreds of times in the Bible to describe a physical part of one’s body. It is also used frequently in metaphors or figurative language.<\/p>\n<p>Figuratively, the hand meant power (Dt 2:15; Ps 31:5; Mk 14:62). Indeed, in Joshua 8:20 “hand to flee” is translated “power to flee” (see Ps 76:5). Conversely, limp hands symbolized irresoluteness and weakness (Is 35:3). Clasping the hands signified friendship (2 Kgs 10:15). To seat someone on one’s right hand denoted favor (Pss 16:11; 77:10; 110:1). Clean hands symbolized innocence (Ps 26:6), while striking hands sealed a bargain (Prv 6:1, <span>kjv<\/span>). Lifting the hand symbolized violence (1 Kgs 11:26, <span>rsv<\/span>). The hands were used in supplicatory prayer (Ex 17:11; Lv 9:22; Is 1:15; 1 Tm 2:8) and in making vows (Gn 14:22, <span>kjv<\/span>; 24:2).<\/p>\n<p>Other idiomatic uses of the hands expressed jeopardizing one’s life (Jgs 12:3), gladness (2 Kgs 11:12), generosity (Dt 15:11), grief (2 Sm 13:19), humility (Prv 30:32), and undertaking a duty (Lk 9:62). Manual labor is an expression of man’s dignity and duty (Eph 4:28; 1 Thes 4:11), the marks of which Paul was not ashamed to display (Acts 20:34; 1 Cor 4:12). Ritual hand washing was obligatory for the priests before fulfilling their office (Ex 30:19-21; 40:30-32). The scribes and Pharisees so misapplied this that Jesus ignored ceremonial hand washing (Mt 15:1-20; Lk 11:38). Pilate’s hand washing (Mt 27:24) disclaimed responsibility for, or professed innocence concerning, a wrong that, however, could not be done without his consent.<\/p>\n<p>When Israel went out of Egypt “with an high hand” (Ex 14:8, <span>kjv<\/span>), the reference is to the hand or help of the Lord. The hand of the Lord represented God’s resistless power (Dt 2:15), judgment (Acts 13:11; Heb 10:31), divine inspiration (Ez 8:1; 37:1), and providential care (Ezr 7:6; Jn 10:28-29).<\/p>\n<p>The laying on of hands had a profound significance and occurs frequently in the Bible. Before making a blood sacrifice, the person making the offering, not the priest, laid hands on the victim. The act signified the transference of guilt to, or self-identification with, the victim (Lv 1:4). Laying on of hands signified appointment to an office, as when Moses commissioned Joshua (Nm 27:12-23), the apostles made seven disciples their associates or deputies in the ministry (Acts 6:5-6), and Paul and Barnabas were appointed missionaries and representatives of the church in Antioch (13:3). By laying on of hands, a person was made an associate with the holder of an office and was admitted to the status of that office (1 Tm 4:14; 2 Tm 1:6). The act was accompanied by prayer and was, in itself, a form of prayer. As Augustine remarks: “What else is the laying on of hands but a prayer over one?”<\/p>\n<p>The laying on of hands accompanied healing in the ministry of the Lord (Mk 6:5; Lk 4:40; 13:11-13) and of the disciples (Mk 16:18; Acts 9:12, 17; 28:8). This expressed the self-identification and sympathy of the healer with and for the sufferer, as well as reinforced the patient’s faith and God’s imparting health to him in answer to prayer.<\/p>\n<p><em>See also<\/em> Right Hand.<\/p>","summary_ro":"HAND The terminal part of the forelimb that has the ability to grasp. “Hand” is used hundreds of times in the Bible to describe a physical part of one’s body. It is also used frequently in metaphors or figurative language. Figuratively, the hand meant power (Dt 2:15; Ps 31:5; Mk 14:62). Indeed, in Joshua 8:20 “hand to flee” is translated “power to flee” (see Ps 76:5). Conversely, limp hands symbolized irresoluteness and weakness (Is 35:3). Clasping the hands signified friendship (2 Kgs 10:15)...","summary_en":"HAND The terminal part of the forelimb that has the ability to grasp. “Hand” is used hundreds of times in the Bible to describe a physical part of one’s body. It is also used frequently in metaphors or figurative language. Figuratively, the hand meant power (Dt 2:15; Ps 31:5; Mk 14:62). Indeed, in Joshua 8:20 “hand to flee” is translated “power to flee” (see Ps 76:5). Conversely, limp hands symbolized irresoluteness and weakness (Is 35:3). Clasping the hands signified friendship (2 Kgs 10:15)...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37220,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Second Letter to the Thessalonians","title_en":"Second Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","summary_en":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38646,"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":58417,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:11","title_en":"Study Note: 1 Tesaloniceni 4:11","content_ro":"<p><strong>4:11<\/strong> To <em>live a quiet life<\/em> is to be respectable and not cause problems in the community. • <em>working with your hands:<\/em> Paul had previously <em>instructed<\/em> through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.<\/p>","content_en":"<p><strong>4:11<\/strong> To <em>live a quiet life<\/em> is to be respectable and not cause problems in the community. • <em>working with your hands:<\/em> Paul had previously <em>instructed<\/em> through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.<\/p>","summary_ro":"4:11 To live a quiet life is to be respectable and not cause problems in the community. • working with your hands: Paul had previously instructed through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.","summary_en":"4:11 To live a quiet life is to be respectable and not cause problems in the community. • working with your hands: Paul had previously instructed through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86043,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:11","title_en":"Study Note: 1 Tesaloniceni 4:11","content_ro":"<p><strong>4:11<\/strong> To <em>live a quiet life<\/em> is to be respectable and not cause problems in the community. • <em>working with your hands:<\/em> Paul had previously <em>instructed<\/em> through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.<\/p>","content_en":"<p><strong>4:11<\/strong> To <em>live a quiet life<\/em> is to be respectable and not cause problems in the community. • <em>working with your hands:<\/em> Paul had previously <em>instructed<\/em> through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.<\/p>","summary_ro":"4:11 To live a quiet life is to be respectable and not cause problems in the community. • working with your hands: Paul had previously instructed through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.","summary_en":"4:11 To live a quiet life is to be respectable and not cause problems in the community. • working with your hands: Paul had previously instructed through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113669,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:11","title_en":"Study Note: 1 Tesaloniceni 4:11","content_ro":"<p><strong>4:11<\/strong> To <em>live a quiet life<\/em> is to be respectable and not cause problems in the community. • <em>working with your hands:<\/em> Paul had previously <em>instructed<\/em> through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.<\/p>","content_en":"<p><strong>4:11<\/strong> To <em>live a quiet life<\/em> is to be respectable and not cause problems in the community. • <em>working with your hands:<\/em> Paul had previously <em>instructed<\/em> through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.<\/p>","summary_ro":"4:11 To live a quiet life is to be respectable and not cause problems in the community. • working with your hands: Paul had previously instructed through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.","summary_en":"4:11 To live a quiet life is to be respectable and not cause problems in the community. • working with your hands: Paul had previously instructed through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141295,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:11","title_en":"Study Note: 1 Tesaloniceni 4:11","content_ro":"<p><strong>4:11<\/strong> To <em>live a quiet life<\/em> is to be respectable and not cause problems in the community. • <em>working with your hands:<\/em> Paul had previously <em>instructed<\/em> through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.<\/p>","content_en":"<p><strong>4:11<\/strong> To <em>live a quiet life<\/em> is to be respectable and not cause problems in the community. • <em>working with your hands:<\/em> Paul had previously <em>instructed<\/em> through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.<\/p>","summary_ro":"4:11 To live a quiet life is to be respectable and not cause problems in the community. • working with your hands: Paul had previously instructed through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.","summary_en":"4:11 To live a quiet life is to be respectable and not cause problems in the community. • working with your hands: Paul had previously instructed through his teaching (see 2 Thes 3:10) and personal example (2 Thes 3:7-9) that they should earn their own living.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63638,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67471,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Work and Patronage","title_en":"Work and Patronage","content_ro":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","content_en":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","summary_ro":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","summary_en":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91264,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95097,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Work and Patronage","title_en":"Work and Patronage","content_ro":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","content_en":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","summary_ro":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","summary_en":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118890,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122723,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Work and Patronage","title_en":"Work and Patronage","content_ro":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","content_en":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","summary_ro":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","summary_en":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146516,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150349,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Work and Patronage","title_en":"Work and Patronage","content_ro":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","content_en":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","summary_ro":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","summary_en":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":58418,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:12","title_en":"Study Note: 1 Tesaloniceni 4:12","content_ro":"<p><strong>4:12<\/strong> Self-sufficiency and decorum would win the recognition and <em>respect<\/em> of <em>people who are not believers<\/em> (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).<\/p>","content_en":"<p><strong>4:12<\/strong> Self-sufficiency and decorum would win the recognition and <em>respect<\/em> of <em>people who are not believers<\/em> (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).<\/p>","summary_ro":"4:12 Self-sufficiency and decorum would win the recognition and respect of people who are not believers (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).","summary_en":"4:12 Self-sufficiency and decorum would win the recognition and respect of people who are not believers (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86044,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:12","title_en":"Study Note: 1 Tesaloniceni 4:12","content_ro":"<p><strong>4:12<\/strong> Self-sufficiency and decorum would win the recognition and <em>respect<\/em> of <em>people who are not believers<\/em> (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).<\/p>","content_en":"<p><strong>4:12<\/strong> Self-sufficiency and decorum would win the recognition and <em>respect<\/em> of <em>people who are not believers<\/em> (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).<\/p>","summary_ro":"4:12 Self-sufficiency and decorum would win the recognition and respect of people who are not believers (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).","summary_en":"4:12 Self-sufficiency and decorum would win the recognition and respect of people who are not believers (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113670,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:12","title_en":"Study Note: 1 Tesaloniceni 4:12","content_ro":"<p><strong>4:12<\/strong> Self-sufficiency and decorum would win the recognition and <em>respect<\/em> of <em>people who are not believers<\/em> (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).<\/p>","content_en":"<p><strong>4:12<\/strong> Self-sufficiency and decorum would win the recognition and <em>respect<\/em> of <em>people who are not believers<\/em> (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).<\/p>","summary_ro":"4:12 Self-sufficiency and decorum would win the recognition and respect of people who are not believers (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).","summary_en":"4:12 Self-sufficiency and decorum would win the recognition and respect of people who are not believers (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141296,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:12","title_en":"Study Note: 1 Tesaloniceni 4:12","content_ro":"<p><strong>4:12<\/strong> Self-sufficiency and decorum would win the recognition and <em>respect<\/em> of <em>people who are not believers<\/em> (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).<\/p>","content_en":"<p><strong>4:12<\/strong> Self-sufficiency and decorum would win the recognition and <em>respect<\/em> of <em>people who are not believers<\/em> (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).<\/p>","summary_ro":"4:12 Self-sufficiency and decorum would win the recognition and respect of people who are not believers (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).","summary_en":"4:12 Self-sufficiency and decorum would win the recognition and respect of people who are not believers (see Rom 13:13; 1 Cor 5:12-13; Col 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":8982,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Place of the Dead","title_en":"Place of the Dead","content_ro":"<h3>DEAD, Place of the<\/h3>\n<p>Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains meager information about the dead. At death, according to some OT passages, one descends to Sheol (often translated as “grave,” “hell,” “pit,” or simply “the dead”), which at times means merely that one is laid in a grave (Nm 16:30, 33), but more often indicates an underworld. The abode of the dead is pictured as a place beneath the earth to which one “goes down” (Gn 42:38; Prv 15:24; Ez 26:20) and as a place of gloomy darkness (Jb 10:21-22), silence (Pss 94:17; 115:17), and forgetfulness (Ps 88:12). God is not remembered there and his praises are never sung (Pss 6:5; 30:9; 115:17). Even God himself, it was believed, does not remember those who are there (Ps 88:5, 11; Is 38:18). The dead were seen as permanently cut off from contact with the Lord and from participating in his activity in history. Even though the border between life and death was considered fluid (as shown by a resurrection in 2 Kgs 4:32-37 and by Samuel’s ghost in 1 Sm 28:7-25), communication with the dead was forbidden to the Jews (Dt 18:11). (Worshiping the dead was a common practice in the nations surrounding Israel.)<\/p>\n<p>Although one’s fate in the underworld could not properly be called life, it was a kind of existence, perhaps even in the company of one’s countrymen and ancestors (Gn 25:8; Ez 32:17-30). The realm of the dead was not beyond the reach of God’s power (Ps 139:8; Am 9:2; Jon 2:2). Although Sheol was pictured as a hungry monster wolfing down the living (Prv 27:20; 30:16), God’s power could save one from its grasp (Pss 49:15; 86:13). By the end of the OT period, there was even hope that one would finally be delivered from Sheol (Jb 14:13-22; 19:25-27; Pss 49:15; 73:23-28), although only Daniel expressed that hope clearly (Dn 12:1-2). So although the ancient Hebrews never looked forward to death in the same way that the apostle Paul could in the NT (2 Cor 5:1-8; Phil 1:21-23), nevertheless they did come to understand that death was not a hopeless state.<\/p>\n<p class=\"h2\" id=\"IntheIntertestamentalWritings\">In the Intertestamental Writings<\/p>\n<p>Between the exile and the beginning of the NT period (586 <span>BC<\/span>–<span>AD<\/span> 30, overlapping with the end of the OT), contact with the religions of Persia and Greece stimulated the Jews to clarify their ideas about life after death. When the OT was translated into Greek, the Greek name for the underworld, “hades,” was used to translate the Hebrew “Sheol.” In the NT, hades was carried over to become the common name for the abode of the dead.<\/p>\n<p>Along with new names came new ideas. Many different notions circulated about the place of the dead. A common one appears in the pseudepigraphal 1 Enoch 22, where the dead are said to be kept in hollow places in a great mountain waiting for the final judgment. One relatively pleasant section was reserved for the righteous and one full of torments for the wicked. Other writers continued the OT concept of hades or Sheol as a place of separation from God and from happiness (Ecclus 14:12, 16; 17:27-28).<\/p>\n<p>During that period, the Jews also began to use a new term, “Gehenna” (Hebrew “Hinnom”), the name of a valley south of Jerusalem. The valley was noted in the OT period for the abomination of child sacrifices (2 Kgs 16:3; 21:6; 23:10) and in the NT period for its smoldering garbage. Gehenna became a designation for the final place of the wicked dead, a place of fiery torment (1 Enoch 90:20-27; 2 Esd 7:70). Over against that place of punishment stood “paradise” (a Persian name for a pleasure garden), a place where the righteous would enjoy blessedness.<\/p>\n<p>All those concepts—hades, Gehenna, paradise—were molded by NT writers into forms most appropriate to the revelation of Christ.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Although the NT uses a variety of terms for the abode of the dead, it contains surprisingly few references to it—about 35 verses in all. Those passages are concentrated in the Gospels and the book of Revelation. The apostle Paul said a lot about heaven, but only Jesus and John said much about hell.<\/p>\n<p>The word “hades” is attributed to Jesus only once, in the parable of the rich man and Lazarus (Lk 16:23). In that parable hades is a place of torment where the wicked go at death. The torment is described as a “flame” that afflicts a person physically despite bodily death. All comfort is refused to those in agony.<\/p>\n<p>Although the wicked go to hades as soon as they die, their ultimate destination is Gehenna, a place of fire and worms, both indicating corruption (Mt 5:22, 29-30; 18:9; Mk 9:48, quoting from Is 66:24). Jesus also referred to Gehenna as “the outer darkness” where there will be “weeping and gnashing of teeth” (Mt 8:12; 22:13; 25:30). Evidently, after the final judgment, the wicked are sent there at the command of Christ (Jn 5:22, 27; Acts 10:42; 17:31; 2 Tm 4:1). That place of torment picks up the negative side of the OT concept of Sheol as a place of separation from God.<\/p>\n<p>As a preacher of repentance, Jesus stressed the danger of Gehenna. He had much less to say about the place of the righteous when they die. Ultimately, though, the righteous would enter into “the kingdom,” instead of Gehenna, after the last judgment (Mt 25:34). Jesus twice indicated that the righteous enter a blessed state immediately at death. Luke 16:22 refers to the dead Lazarus as being in “Abraham’s bosom,” a place of comfort and peace. Luke 23:43 calls the same place paradise in a promise that the dying thief would join Jesus there at death. Paul’s wording about paradise seems to align it with heaven (2 Cor 12:2-3), and John associates paradise with the new heaven and new earth (Rv 2:7; 21:1-2; 22:1-2).<\/p>\n<p>Paul and other writers of the NT epistles had little to say about the abode of the wicked dead. Paul spoke only in passing of “the abyss”—his term for the pit of Sheol (Rom 10:7). His reference to Christ’s descent to the “lower parts of the earth” (Eph 4:9) is probably only his way of saying that Christ, having died, went to the place of the dead. (“The lowest earth” was a term used by Jewish rabbis for Sheol\/hades\/Gehenna.) Peter spoke of Christ’s going in “spirit” after his death to some “prison” where he “preached to the spirits” (1 Pt 3:18-20). Interpretations of that passage differ. Some think that Christ entered hades and preached to the fallen angels of Noah’s day (“sons of God,” Gn 6:1-4), not that he preached to imprisoned human spirits. In 2 Peter 2:4 the prison for spirits (usually translated “hell”) comes from “Tartarus,” another Greek name for the underworld.<\/p>\n<p>Paul had much to say about the abode of the righteous dead. In his earliest letters he never mentioned their location, only that they would be resurrected (1 Cor 15; 1 Thes 4:13-17). After facing almost certain death himself (2 Cor 1:8-11), he began to discuss where the dead “went.” To die means to be with Christ, Paul said, and thus is better than life (Phil 1:23). To be “away from the body” is to be “at home with the Lord” (2 Cor 5:8). Paul probably meant that the righteous dead went directly to paradise to be with Jesus (cf. 2 Cor 12:2-4, where Paul called paradise “the third heaven”). Death has absolutely no power to separate Christians from Christ (Rom 8:38-39). Instead, it brings them into the presence of God.<\/p>\n<p>The book of Revelation contains much about the abode of the dead, especially the wicked dead. It uses two names for that place: “the abyss,” the home or prison of all evil spirits; and “hades,” the name for the place of the human dead. From the abyss (or bottomless pit) come the demonic forms that torment humanity (Rv 9:1-11) and the satanic “beast,” who kills the two witnesses and carries the “great prostitute” on its back (11:7; 17). There Satan himself will be imprisoned (20:2-3). Jesus described it as a place prepared for the devil and his angels (cf. Mt 25:41). The good news for Christians is that the abyss, or hades, is not an autonomous realm. The book of Revelation begins with Jesus’ announcement that he has the keys to hades (Rv 1:18), and in the end he will force it to give up its dead (20:13). Until then, the key to the abyss is not in the hand of Satan, but hangs on a heavenly key ring to be distributed only to the messengers of God (9:1; 20:1). In the end, hades, death, and the wicked will be cast into the lake of fire (Gehenna), where they will suffer eternal torment (19:20; 20:10, 14-15; 21:8).<\/p>\n<p>John, the writer of the Revelation, agreed with Paul that the righteous will not share the fate of the wicked at death. Instead of going to hades, they go to heaven. The martyrs appear under the altar, calling to God to avenge them (Rv 6:9-11). In another image innumerable Christians appear before the throne of God, praising him (7:9-17). Those believers, shepherded by Christ himself, suffer no hunger, thirst, discomfort, or sorrow.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In summary, the place of the dead began in the OT as an undifferentiated, hazy idea of a place of separation from life and God. Later writers came to see that instead of one place for all (Sheol), there must be two. According to Christian teaching, the wicked enter the underworld, hades, a place of torment, where they suffer until the time of judgment; ultimately they will be cast into Gehenna, the lake of fire. Christ—not the devil—is in control of hades, as he is of the rest of creation. The righteous do not go to hades, but go directly to paradise (“Abraham’s bosom” or heaven). There they are with Christ; faith has become sight, suffering has become blessedness, and prayer has become praise. Christians believe that death, although fearful as the “last enemy,” has no torment for them. It has no power to separate them from their Lord. Rather, it brings them face-to-face with the One they love.<\/p>\n<p>This meeting may occur as soon as one dies or as soon as one is resurrected—the intervening time is of no consequence, because it is nothing more than just a time of sleep. In other words, the very next experience after death for the believer will be that of meeting Christ.<\/p>\n<p>Both Old and New Testaments speak of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus himself spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:14). At least in some of these references it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in the OT passage Daniel 12:2, it is said that death is a sleep, until the dead rise up—some to everlasting life and some to shame and everlasting contempt.<\/p>\n<p><em>See also<\/em> Gehenna; Hades; Heaven; Hell; Intermediate State; Paradise; Sheol.<\/p>","content_en":"<h3>DEAD, Place of the<\/h3>\n<p>Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains meager information about the dead. At death, according to some OT passages, one descends to Sheol (often translated as “grave,” “hell,” “pit,” or simply “the dead”), which at times means merely that one is laid in a grave (Nm 16:30, 33), but more often indicates an underworld. The abode of the dead is pictured as a place beneath the earth to which one “goes down” (Gn 42:38; Prv 15:24; Ez 26:20) and as a place of gloomy darkness (Jb 10:21-22), silence (Pss 94:17; 115:17), and forgetfulness (Ps 88:12). God is not remembered there and his praises are never sung (Pss 6:5; 30:9; 115:17). Even God himself, it was believed, does not remember those who are there (Ps 88:5, 11; Is 38:18). The dead were seen as permanently cut off from contact with the Lord and from participating in his activity in history. Even though the border between life and death was considered fluid (as shown by a resurrection in 2 Kgs 4:32-37 and by Samuel’s ghost in 1 Sm 28:7-25), communication with the dead was forbidden to the Jews (Dt 18:11). (Worshiping the dead was a common practice in the nations surrounding Israel.)<\/p>\n<p>Although one’s fate in the underworld could not properly be called life, it was a kind of existence, perhaps even in the company of one’s countrymen and ancestors (Gn 25:8; Ez 32:17-30). The realm of the dead was not beyond the reach of God’s power (Ps 139:8; Am 9:2; Jon 2:2). Although Sheol was pictured as a hungry monster wolfing down the living (Prv 27:20; 30:16), God’s power could save one from its grasp (Pss 49:15; 86:13). By the end of the OT period, there was even hope that one would finally be delivered from Sheol (Jb 14:13-22; 19:25-27; Pss 49:15; 73:23-28), although only Daniel expressed that hope clearly (Dn 12:1-2). So although the ancient Hebrews never looked forward to death in the same way that the apostle Paul could in the NT (2 Cor 5:1-8; Phil 1:21-23), nevertheless they did come to understand that death was not a hopeless state.<\/p>\n<p class=\"h2\" id=\"IntheIntertestamentalWritings\">In the Intertestamental Writings<\/p>\n<p>Between the exile and the beginning of the NT period (586 <span>BC<\/span>–<span>AD<\/span> 30, overlapping with the end of the OT), contact with the religions of Persia and Greece stimulated the Jews to clarify their ideas about life after death. When the OT was translated into Greek, the Greek name for the underworld, “hades,” was used to translate the Hebrew “Sheol.” In the NT, hades was carried over to become the common name for the abode of the dead.<\/p>\n<p>Along with new names came new ideas. Many different notions circulated about the place of the dead. A common one appears in the pseudepigraphal 1 Enoch 22, where the dead are said to be kept in hollow places in a great mountain waiting for the final judgment. One relatively pleasant section was reserved for the righteous and one full of torments for the wicked. Other writers continued the OT concept of hades or Sheol as a place of separation from God and from happiness (Ecclus 14:12, 16; 17:27-28).<\/p>\n<p>During that period, the Jews also began to use a new term, “Gehenna” (Hebrew “Hinnom”), the name of a valley south of Jerusalem. The valley was noted in the OT period for the abomination of child sacrifices (2 Kgs 16:3; 21:6; 23:10) and in the NT period for its smoldering garbage. Gehenna became a designation for the final place of the wicked dead, a place of fiery torment (1 Enoch 90:20-27; 2 Esd 7:70). Over against that place of punishment stood “paradise” (a Persian name for a pleasure garden), a place where the righteous would enjoy blessedness.<\/p>\n<p>All those concepts—hades, Gehenna, paradise—were molded by NT writers into forms most appropriate to the revelation of Christ.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Although the NT uses a variety of terms for the abode of the dead, it contains surprisingly few references to it—about 35 verses in all. Those passages are concentrated in the Gospels and the book of Revelation. The apostle Paul said a lot about heaven, but only Jesus and John said much about hell.<\/p>\n<p>The word “hades” is attributed to Jesus only once, in the parable of the rich man and Lazarus (Lk 16:23). In that parable hades is a place of torment where the wicked go at death. The torment is described as a “flame” that afflicts a person physically despite bodily death. All comfort is refused to those in agony.<\/p>\n<p>Although the wicked go to hades as soon as they die, their ultimate destination is Gehenna, a place of fire and worms, both indicating corruption (Mt 5:22, 29-30; 18:9; Mk 9:48, quoting from Is 66:24). Jesus also referred to Gehenna as “the outer darkness” where there will be “weeping and gnashing of teeth” (Mt 8:12; 22:13; 25:30). Evidently, after the final judgment, the wicked are sent there at the command of Christ (Jn 5:22, 27; Acts 10:42; 17:31; 2 Tm 4:1). That place of torment picks up the negative side of the OT concept of Sheol as a place of separation from God.<\/p>\n<p>As a preacher of repentance, Jesus stressed the danger of Gehenna. He had much less to say about the place of the righteous when they die. Ultimately, though, the righteous would enter into “the kingdom,” instead of Gehenna, after the last judgment (Mt 25:34). Jesus twice indicated that the righteous enter a blessed state immediately at death. Luke 16:22 refers to the dead Lazarus as being in “Abraham’s bosom,” a place of comfort and peace. Luke 23:43 calls the same place paradise in a promise that the dying thief would join Jesus there at death. Paul’s wording about paradise seems to align it with heaven (2 Cor 12:2-3), and John associates paradise with the new heaven and new earth (Rv 2:7; 21:1-2; 22:1-2).<\/p>\n<p>Paul and other writers of the NT epistles had little to say about the abode of the wicked dead. Paul spoke only in passing of “the abyss”—his term for the pit of Sheol (Rom 10:7). His reference to Christ’s descent to the “lower parts of the earth” (Eph 4:9) is probably only his way of saying that Christ, having died, went to the place of the dead. (“The lowest earth” was a term used by Jewish rabbis for Sheol\/hades\/Gehenna.) Peter spoke of Christ’s going in “spirit” after his death to some “prison” where he “preached to the spirits” (1 Pt 3:18-20). Interpretations of that passage differ. Some think that Christ entered hades and preached to the fallen angels of Noah’s day (“sons of God,” Gn 6:1-4), not that he preached to imprisoned human spirits. In 2 Peter 2:4 the prison for spirits (usually translated “hell”) comes from “Tartarus,” another Greek name for the underworld.<\/p>\n<p>Paul had much to say about the abode of the righteous dead. In his earliest letters he never mentioned their location, only that they would be resurrected (1 Cor 15; 1 Thes 4:13-17). After facing almost certain death himself (2 Cor 1:8-11), he began to discuss where the dead “went.” To die means to be with Christ, Paul said, and thus is better than life (Phil 1:23). To be “away from the body” is to be “at home with the Lord” (2 Cor 5:8). Paul probably meant that the righteous dead went directly to paradise to be with Jesus (cf. 2 Cor 12:2-4, where Paul called paradise “the third heaven”). Death has absolutely no power to separate Christians from Christ (Rom 8:38-39). Instead, it brings them into the presence of God.<\/p>\n<p>The book of Revelation contains much about the abode of the dead, especially the wicked dead. It uses two names for that place: “the abyss,” the home or prison of all evil spirits; and “hades,” the name for the place of the human dead. From the abyss (or bottomless pit) come the demonic forms that torment humanity (Rv 9:1-11) and the satanic “beast,” who kills the two witnesses and carries the “great prostitute” on its back (11:7; 17). There Satan himself will be imprisoned (20:2-3). Jesus described it as a place prepared for the devil and his angels (cf. Mt 25:41). The good news for Christians is that the abyss, or hades, is not an autonomous realm. The book of Revelation begins with Jesus’ announcement that he has the keys to hades (Rv 1:18), and in the end he will force it to give up its dead (20:13). Until then, the key to the abyss is not in the hand of Satan, but hangs on a heavenly key ring to be distributed only to the messengers of God (9:1; 20:1). In the end, hades, death, and the wicked will be cast into the lake of fire (Gehenna), where they will suffer eternal torment (19:20; 20:10, 14-15; 21:8).<\/p>\n<p>John, the writer of the Revelation, agreed with Paul that the righteous will not share the fate of the wicked at death. Instead of going to hades, they go to heaven. The martyrs appear under the altar, calling to God to avenge them (Rv 6:9-11). In another image innumerable Christians appear before the throne of God, praising him (7:9-17). Those believers, shepherded by Christ himself, suffer no hunger, thirst, discomfort, or sorrow.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In summary, the place of the dead began in the OT as an undifferentiated, hazy idea of a place of separation from life and God. Later writers came to see that instead of one place for all (Sheol), there must be two. According to Christian teaching, the wicked enter the underworld, hades, a place of torment, where they suffer until the time of judgment; ultimately they will be cast into Gehenna, the lake of fire. Christ—not the devil—is in control of hades, as he is of the rest of creation. The righteous do not go to hades, but go directly to paradise (“Abraham’s bosom” or heaven). There they are with Christ; faith has become sight, suffering has become blessedness, and prayer has become praise. Christians believe that death, although fearful as the “last enemy,” has no torment for them. It has no power to separate them from their Lord. Rather, it brings them face-to-face with the One they love.<\/p>\n<p>This meeting may occur as soon as one dies or as soon as one is resurrected—the intervening time is of no consequence, because it is nothing more than just a time of sleep. In other words, the very next experience after death for the believer will be that of meeting Christ.<\/p>\n<p>Both Old and New Testaments speak of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus himself spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:14). At least in some of these references it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in the OT passage Daniel 12:2, it is said that death is a sleep, until the dead rise up—some to everlasting life and some to shame and everlasting contempt.<\/p>\n<p><em>See also<\/em> Gehenna; Hades; Heaven; Hell; Intermediate State; Paradise; Sheol.<\/p>","summary_ro":"DEAD, Place of the Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT. In the Old Testament The OT contains meager information about the dead. At death, according to some OT passages, ...","summary_en":"DEAD, Place of the Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT. In the Old Testament The OT contains meager information about the dead. At death, according to some OT passages, ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9086,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Death","title_en":"Death","content_ro":"<h3>DEATH<\/h3>\n<p>Cessation of life (physical death) or separation from God (spiritual death).<\/p>\n<p class=\"h2\" id=\"OldTestamentView\">Old Testament View<\/p>\n<p>In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindicate his character prior to death (Jb 19:25-26). Only in Ecclesiastes 3:19-20 is outright pessimism expressed in the face of death—and that book probably shows considerable non-Hebraic influence.<\/p>\n<p>Death, although a natural ending to life, was never viewed as pleasant. Death cut one off from human community as well as from the presence and service of God. God may offer comfort in the face of death (Ps 73:23-28), but he is rarely portrayed as present with the dead, and that only in later biblical literature (Ps 139:8). For that reason, death was never viewed as the threshold to a better life.<\/p>\n<p>The relationship of sin to death is seen in the death penalty in the law of Moses. A serious offender was put to death. The punitive phrase “he shall be cut off” implied that although the nation went on living, the criminal was separated from it by death. The Israelites were warned that to disobey God’s commandments could bring premature death as a consequence of breaking fellowship with God (Dt 30:15-20; Jer 21:8; Ez 18:21-32).<\/p>\n<p>In the intertestamental period, as Jewish ideas of afterlife and resurrection developed more explicitly, so too did Jewish thinking about death. Death itself, not just a premature death, came to be seen as an evil result of sin (2 Esd 3:7; Ecclus 25:24). Sometimes all death is depicted as the result of the “first sin” (Adam and Eve’s disobedience). In other references, everyone dies as a result of his or her own sin. The first clear indication in Scripture of a resurrection of the dead and a final judgment or punishment occurs in the book of Daniel (Dn 12:2), one of the last OT books to be written. That teaching is echoed throughout the intertestamental period (2 Esd 7:31-44). During that time, it was believed that the soul survived death either in some immortal form (Wisd of Sol 3:4; 4:1; 4 Macc 16:13; 17:12) or awaiting the resurrection (1 Enoch 102). Some of those extrabiblical writings incorporated Greek ideas that the body was a burden to be gotten rid of—a notion foreign to Hebrew thought.<\/p>\n<p>The concept of resurrection and a life redeemed from death, however, set the stage for the NT revelation focusing on Christ’s resurrection and his conquest of death.<\/p>\n<p class=\"h2\" id=\"NewTestamentView\">New Testament View<\/p>\n<p>In the NT, death is seen more as a theological problem than as a personal event. Death goes beyond the simple ending of physical life, which the authors accept almost without difficulty. Death is seen as affecting every part of a person’s life. God alone is immortal, the source of all life in the world (Rom 4:17; 1 Tm 6:16). Only as human beings are properly related to God’s life can they live. But it has been unnatural for people to be in personal communion with the divine source of life since sin was introduced into the world (Rom 5:12, 17-18; 1 Cor 15:22). When Adam separated himself from God, that separation brought death. Each human being has followed in Adam’s footsteps (Rom 3:23; 5:12), bringing death for everyone as the absolutely necessary result (Rom 6:23; Heb 9:27). Death, then, is not merely something that happens to people at the end of their lives; it is also the living out of their lives apart from fellowship with God.<\/p>\n<p>The extent of death’s domination is vast. It affects every aspect of culture. All of human life is lived under the shadow of the fear of death (Rom 8:15; Heb 2:15). Death reigns over all that is “of the flesh” (Rom 8:6). Anyone not living in relationship to Christ lives in a state of death (Jn 3:16-18; 1 Jn 5:12). The devil, who rules the world, is the lord of death (Heb 2:14). Death is sometimes personified as a demonic power at large in the world but finally brought to bay by Christ himself, the only one who could master it (1 Cor 15:26-27; Rv 6:8; 20:13-14).<\/p>\n<p>Christ died, was buried, and rose again on the third day (Rom 4:25; 1 Cor 15:3-4; 1 Thes 4:14). Through that historic event, the power of death was broken. The NT in various ways expresses Christ’s subjection to death in payment for sin. He became obedient to death (Phil 2:8); he died as a sacrifice for the sins of all (1 Cor 5:7; 2 Cor 5:15); and he descended into hades, the place of the dead (1 Pt 3:18-19). The major point of all such passages is that he did not remain dead but defeated the devil, took the power (keys) of death, and ascended in victory (Heb 2:14-15; Rv 1:17-18). Jesus Christ worked not for his own benefit but for those who commit themselves to him (Mk 10:45; Rom 5:6-8; 1 Thes 5:9-10). By accepting a death he did not deserve, Christ has broken the power of death for his followers.<\/p>\n<p>The Christian is thus delivered from “this body of death” (Rom 7:24) by the power of Christ. Salvation comes through being baptized into Christ’s death (6:3-4), and “dying with Christ” to the world and the law (Rom 7:6; Gal 6:14; Col 2:20). That is, the death of Christ is counted by God as the believer’s death. The rebellious world’s sin (Rom 6:6) and self-idolatry (living for oneself, 2 Cor 5:14-15) become things of the past. The death of Jesus for his people is the means by which his life is given to them (4:10). The result is that believers are separated from the world just as they were once separated from God. From the world’s point of view, they are dead; Christ is their only life (Col 3:3).<\/p>\n<p>The apostle John expressed it somewhat differently. Jesus came into the world to give life to the dead (Jn 5:24). That life-giving will not happen at the resurrection; it is already happening. All who commit themselves to Jesus pass immediately from death to life. Or, to put it another way, those who keep (obey) his words will never see death (8:51-52). The point is that all who are outside Christ are already dead, and those trusting in Christ are already enjoying life. The radical difference between the Christian and the non-Christian is a difference between life and death.<\/p>\n<p>Naturally, the NT writers knew that Christians die; their problem was to find words to explain the difference from non-Christian death. Believers who die physically are said to be “dead in Christ” (1 Thes 4:16). Or they are not dead at all, but merely “asleep” (1 Cor 15:6, 18, 20, 51; 1 Thes 4:13-15; cf. Jesus’ words, Jn 11:11-14). Although their bodies are dead, deceased believers are not separated from Christ; that is, they are not really dead. All the powers of death and hell cannot separate believers from Christ (Rom 8:38-39). For them, death is not a loss but a gain; it brings them closer to Christ (2 Cor 5:1-10; Phil 1:20-21). What is more, believers will share in Christ’s victory over physical death as well. Because he is the “firstfruits” of those rising from the dead (1 Cor 15:20; Col 1:18), those “in Christ” will rise “on the last day” to be with him, whole and complete.<\/p>\n<p>On the other hand, for those who do not belong to Christ, there is a final, total separation from God. At the last judgment, all whose names are not “written in the Book of Life” are consigned to a lake of fire, in the company of death itself and hades. That final separation from God is the “second death” (Rv 20:14). Christians, however, have been saved from death (Jas 5:20; 1 Jn 3:14). The second death has no power over those who are faithful to Christ (Rv 2:11; 20:6). Instead, they will live with God, in whose presence there can be no death, for he is life itself (21:4).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Intermediate State; Wrath of God.<\/p>","content_en":"<h3>DEATH<\/h3>\n<p>Cessation of life (physical death) or separation from God (spiritual death).<\/p>\n<p class=\"h2\" id=\"OldTestamentView\">Old Testament View<\/p>\n<p>In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindicate his character prior to death (Jb 19:25-26). Only in Ecclesiastes 3:19-20 is outright pessimism expressed in the face of death—and that book probably shows considerable non-Hebraic influence.<\/p>\n<p>Death, although a natural ending to life, was never viewed as pleasant. Death cut one off from human community as well as from the presence and service of God. God may offer comfort in the face of death (Ps 73:23-28), but he is rarely portrayed as present with the dead, and that only in later biblical literature (Ps 139:8). For that reason, death was never viewed as the threshold to a better life.<\/p>\n<p>The relationship of sin to death is seen in the death penalty in the law of Moses. A serious offender was put to death. The punitive phrase “he shall be cut off” implied that although the nation went on living, the criminal was separated from it by death. The Israelites were warned that to disobey God’s commandments could bring premature death as a consequence of breaking fellowship with God (Dt 30:15-20; Jer 21:8; Ez 18:21-32).<\/p>\n<p>In the intertestamental period, as Jewish ideas of afterlife and resurrection developed more explicitly, so too did Jewish thinking about death. Death itself, not just a premature death, came to be seen as an evil result of sin (2 Esd 3:7; Ecclus 25:24). Sometimes all death is depicted as the result of the “first sin” (Adam and Eve’s disobedience). In other references, everyone dies as a result of his or her own sin. The first clear indication in Scripture of a resurrection of the dead and a final judgment or punishment occurs in the book of Daniel (Dn 12:2), one of the last OT books to be written. That teaching is echoed throughout the intertestamental period (2 Esd 7:31-44). During that time, it was believed that the soul survived death either in some immortal form (Wisd of Sol 3:4; 4:1; 4 Macc 16:13; 17:12) or awaiting the resurrection (1 Enoch 102). Some of those extrabiblical writings incorporated Greek ideas that the body was a burden to be gotten rid of—a notion foreign to Hebrew thought.<\/p>\n<p>The concept of resurrection and a life redeemed from death, however, set the stage for the NT revelation focusing on Christ’s resurrection and his conquest of death.<\/p>\n<p class=\"h2\" id=\"NewTestamentView\">New Testament View<\/p>\n<p>In the NT, death is seen more as a theological problem than as a personal event. Death goes beyond the simple ending of physical life, which the authors accept almost without difficulty. Death is seen as affecting every part of a person’s life. God alone is immortal, the source of all life in the world (Rom 4:17; 1 Tm 6:16). Only as human beings are properly related to God’s life can they live. But it has been unnatural for people to be in personal communion with the divine source of life since sin was introduced into the world (Rom 5:12, 17-18; 1 Cor 15:22). When Adam separated himself from God, that separation brought death. Each human being has followed in Adam’s footsteps (Rom 3:23; 5:12), bringing death for everyone as the absolutely necessary result (Rom 6:23; Heb 9:27). Death, then, is not merely something that happens to people at the end of their lives; it is also the living out of their lives apart from fellowship with God.<\/p>\n<p>The extent of death’s domination is vast. It affects every aspect of culture. All of human life is lived under the shadow of the fear of death (Rom 8:15; Heb 2:15). Death reigns over all that is “of the flesh” (Rom 8:6). Anyone not living in relationship to Christ lives in a state of death (Jn 3:16-18; 1 Jn 5:12). The devil, who rules the world, is the lord of death (Heb 2:14). Death is sometimes personified as a demonic power at large in the world but finally brought to bay by Christ himself, the only one who could master it (1 Cor 15:26-27; Rv 6:8; 20:13-14).<\/p>\n<p>Christ died, was buried, and rose again on the third day (Rom 4:25; 1 Cor 15:3-4; 1 Thes 4:14). Through that historic event, the power of death was broken. The NT in various ways expresses Christ’s subjection to death in payment for sin. He became obedient to death (Phil 2:8); he died as a sacrifice for the sins of all (1 Cor 5:7; 2 Cor 5:15); and he descended into hades, the place of the dead (1 Pt 3:18-19). The major point of all such passages is that he did not remain dead but defeated the devil, took the power (keys) of death, and ascended in victory (Heb 2:14-15; Rv 1:17-18). Jesus Christ worked not for his own benefit but for those who commit themselves to him (Mk 10:45; Rom 5:6-8; 1 Thes 5:9-10). By accepting a death he did not deserve, Christ has broken the power of death for his followers.<\/p>\n<p>The Christian is thus delivered from “this body of death” (Rom 7:24) by the power of Christ. Salvation comes through being baptized into Christ’s death (6:3-4), and “dying with Christ” to the world and the law (Rom 7:6; Gal 6:14; Col 2:20). That is, the death of Christ is counted by God as the believer’s death. The rebellious world’s sin (Rom 6:6) and self-idolatry (living for oneself, 2 Cor 5:14-15) become things of the past. The death of Jesus for his people is the means by which his life is given to them (4:10). The result is that believers are separated from the world just as they were once separated from God. From the world’s point of view, they are dead; Christ is their only life (Col 3:3).<\/p>\n<p>The apostle John expressed it somewhat differently. Jesus came into the world to give life to the dead (Jn 5:24). That life-giving will not happen at the resurrection; it is already happening. All who commit themselves to Jesus pass immediately from death to life. Or, to put it another way, those who keep (obey) his words will never see death (8:51-52). The point is that all who are outside Christ are already dead, and those trusting in Christ are already enjoying life. The radical difference between the Christian and the non-Christian is a difference between life and death.<\/p>\n<p>Naturally, the NT writers knew that Christians die; their problem was to find words to explain the difference from non-Christian death. Believers who die physically are said to be “dead in Christ” (1 Thes 4:16). Or they are not dead at all, but merely “asleep” (1 Cor 15:6, 18, 20, 51; 1 Thes 4:13-15; cf. Jesus’ words, Jn 11:11-14). Although their bodies are dead, deceased believers are not separated from Christ; that is, they are not really dead. All the powers of death and hell cannot separate believers from Christ (Rom 8:38-39). For them, death is not a loss but a gain; it brings them closer to Christ (2 Cor 5:1-10; Phil 1:20-21). What is more, believers will share in Christ’s victory over physical death as well. Because he is the “firstfruits” of those rising from the dead (1 Cor 15:20; Col 1:18), those “in Christ” will rise “on the last day” to be with him, whole and complete.<\/p>\n<p>On the other hand, for those who do not belong to Christ, there is a final, total separation from God. At the last judgment, all whose names are not “written in the Book of Life” are consigned to a lake of fire, in the company of death itself and hades. That final separation from God is the “second death” (Rv 20:14). Christians, however, have been saved from death (Jas 5:20; 1 Jn 3:14). The second death has no power over those who are faithful to Christ (Rv 2:11; 20:6). Instead, they will live with God, in whose presence there can be no death, for he is life itself (21:4).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Intermediate State; Wrath of God.<\/p>","summary_ro":"DEATH Cessation of life (physical death) or separation from God (spiritual death). Old Testament View In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindi...","summary_en":"DEATH Cessation of life (physical death) or separation from God (spiritual death). Old Testament View In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindi...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26508,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mourning","title_en":"Mourning","content_ro":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","content_en":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","summary_ro":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","summary_en":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28901,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Parousia*","title_en":"Parousia*","content_ro":"<h3>PAROUSIA*<\/h3>\n<p>Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages.<\/p>\n<p>Paul was probably responsible for the technical emphasis on Christ’s return. While rejecting all attempts to calculate the time (1 Thes 5:1-2; 2 Thes 2:2-3; cf. Mt 24:4-36), he nonetheless paints a vivid picture of the Parousia (1 Thes 4:13-18; 2 Thes 1:7–2:8; see also 1 Cor 15:20-28, 50-55). According to his teaching, it will be a personal, visible, sudden, and glorious coming (1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15-17). Though apparently he felt he and his readers would experience Christ’s return (1 Thes 4:15; cf. Rom 8:23; 13:11), his approaching martyrdom caused him to moderate his thinking (Phil 1:23). James, also sensing the delay in Christ’s return, called for patience (Jas 5:7-8). Peter, too, cautioned against allowing the delay to create doubt (2 Pt 3:8-10). The message is not myth (2 Pt 1:16), and scoffers will be silenced (3:3-4). John encouraged consistent faith lest the believer be put to shame at his coming (1 Jn 2:28).<\/p>\n<p><em>See also<\/em> Eschatology; Second Coming of Christ.<\/p>","content_en":"<h3>PAROUSIA*<\/h3>\n<p>Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages.<\/p>\n<p>Paul was probably responsible for the technical emphasis on Christ’s return. While rejecting all attempts to calculate the time (1 Thes 5:1-2; 2 Thes 2:2-3; cf. Mt 24:4-36), he nonetheless paints a vivid picture of the Parousia (1 Thes 4:13-18; 2 Thes 1:7–2:8; see also 1 Cor 15:20-28, 50-55). According to his teaching, it will be a personal, visible, sudden, and glorious coming (1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15-17). Though apparently he felt he and his readers would experience Christ’s return (1 Thes 4:15; cf. Rom 8:23; 13:11), his approaching martyrdom caused him to moderate his thinking (Phil 1:23). James, also sensing the delay in Christ’s return, called for patience (Jas 5:7-8). Peter, too, cautioned against allowing the delay to create doubt (2 Pt 3:8-10). The message is not myth (2 Pt 1:16), and scoffers will be silenced (3:3-4). John encouraged consistent faith lest the believer be put to shame at his coming (1 Jn 2:28).<\/p>\n<p><em>See also<\/em> Eschatology; Second Coming of Christ.<\/p>","summary_ro":"PAROUSIA* Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages. Pau...","summary_en":"PAROUSIA* Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages. Pau...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35660,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sleep","title_en":"Sleep","content_ro":"<h3>SLEEP<\/h3>\n<p>Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death.<\/p>\n<p class=\"h2\" id=\"NaturalSleep\">Natural Sleep<\/p>\n<p>The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a dream or vision (e.g., Gn 28:11-16; Jb 4:13-17; Mt 1:20-24).<\/p>\n<p>Several statements in the book of Proverbs rebuke the lack of discipline of life shown in the undue love of sleep. For example, one proverb says, “If you love sleep, you will end in poverty. Keep your eyes open, and there will be plenty to eat!” (Prv 20:13, <span>nlt<\/span>; see also 6:9-11; 10:5; 24:32-34).<\/p>\n<p class=\"h2\" id=\"MoralorSpiritualInactivity\">Moral or Spiritual Inactivity<\/p>\n<p>In a figurative way, sleep is used as a symbol of laziness, carelessness, or inactivity. Isaiah 56:10 speaks of those who failed in their responsibility as leaders of God’s people: “They love to lie there, love to sleep, to dream” (<span>tlb<\/span>). In the NT those who are the Lord’s servants are called to watch and to be sure that when their Master comes he will not find them sleeping (Mk 13:35-37; see also Mt 25:1-13; 26:40-46). Likewise, the challenge to maintain spiritual alertness and to refrain from sleep comes in a number of places in the epistles: “Awake, O sleeper, and arise from the dead, and Christ shall give you light” (Eph 5:14, <span>rsv<\/span>); “So be on your guard, not asleep like the others. Watch for his return and stay sober” (1 Thes 5:6, <span>tlb<\/span>).<\/p>\n<p class=\"h2\" id=\"Death\">Death<\/p>\n<p>Very frequently, the Bible speaks of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:13-14). In some of these references, it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in Daniel 12:2 it is said that death is a sleep, until the dead “rise up, some to everlasting life and some to shame and everlasting contempt” (<span>tlb<\/span>). This is made more specific in many passages in the NT. When, however, we consider the full teaching of the Bible on the meaning of death for the Christian, we need to give full weight to such passages as Luke 23:43, 2 Corinthians 5:8, and Philippians 1:23, and especially 1 Thessalonians 5:13-14. In the first of these Jesus says to the dying thief on the cross, “Today you will be with me in paradise,” and in the second Paul speaks of death for him as going to “be with Christ.”<\/p>","content_en":"<h3>SLEEP<\/h3>\n<p>Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death.<\/p>\n<p class=\"h2\" id=\"NaturalSleep\">Natural Sleep<\/p>\n<p>The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a dream or vision (e.g., Gn 28:11-16; Jb 4:13-17; Mt 1:20-24).<\/p>\n<p>Several statements in the book of Proverbs rebuke the lack of discipline of life shown in the undue love of sleep. For example, one proverb says, “If you love sleep, you will end in poverty. Keep your eyes open, and there will be plenty to eat!” (Prv 20:13, <span>nlt<\/span>; see also 6:9-11; 10:5; 24:32-34).<\/p>\n<p class=\"h2\" id=\"MoralorSpiritualInactivity\">Moral or Spiritual Inactivity<\/p>\n<p>In a figurative way, sleep is used as a symbol of laziness, carelessness, or inactivity. Isaiah 56:10 speaks of those who failed in their responsibility as leaders of God’s people: “They love to lie there, love to sleep, to dream” (<span>tlb<\/span>). In the NT those who are the Lord’s servants are called to watch and to be sure that when their Master comes he will not find them sleeping (Mk 13:35-37; see also Mt 25:1-13; 26:40-46). Likewise, the challenge to maintain spiritual alertness and to refrain from sleep comes in a number of places in the epistles: “Awake, O sleeper, and arise from the dead, and Christ shall give you light” (Eph 5:14, <span>rsv<\/span>); “So be on your guard, not asleep like the others. Watch for his return and stay sober” (1 Thes 5:6, <span>tlb<\/span>).<\/p>\n<p class=\"h2\" id=\"Death\">Death<\/p>\n<p>Very frequently, the Bible speaks of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:13-14). In some of these references, it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in Daniel 12:2 it is said that death is a sleep, until the dead “rise up, some to everlasting life and some to shame and everlasting contempt” (<span>tlb<\/span>). This is made more specific in many passages in the NT. When, however, we consider the full teaching of the Bible on the meaning of death for the Christian, we need to give full weight to such passages as Luke 23:43, 2 Corinthians 5:8, and Philippians 1:23, and especially 1 Thessalonians 5:13-14. In the first of these Jesus says to the dying thief on the cross, “Today you will be with me in paradise,” and in the second Paul speaks of death for him as going to “be with Christ.”<\/p>","summary_ro":"SLEEP Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death. Natural Sleep The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a...","summary_en":"SLEEP Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death. Natural Sleep The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37185,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter to the Thessalonians","title_en":"First Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","summary_en":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58419,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:13","title_en":"Study Note: 1 Tesaloniceni 4:13","content_ro":"<p><strong>4:13<\/strong> <em>the believers who have died<\/em> (literally <em>those who have fallen asleep;<\/em> also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • <em>grieve like people who have no hope:<\/em> Ancient letters of comfort exhorted mourners not to be overcome with grief because they could do nothing to avert death. Paul does not prohibit grief (cp. John 16:6, 20; Phil 2:27) but calls Christian mourners to abandon the kind of grief typical of those who have no hope in God.<\/p>","content_en":"<p><strong>4:13<\/strong> <em>the believers who have died<\/em> (literally <em>those who have fallen asleep;<\/em> also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • <em>grieve like people who have no hope:<\/em> Ancient letters of comfort exhorted mourners not to be overcome with grief because they could do nothing to avert death. Paul does not prohibit grief (cp. John 16:6, 20; Phil 2:27) but calls Christian mourners to abandon the kind of grief typical of those who have no hope in God.<\/p>","summary_ro":"4:13 the believers who have died (literally those who have fallen asleep; also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • grieve like people who have no hope: Ancient letters of comfort exhorted mourners not to be overcome with grief because they could...","summary_en":"4:13 the believers who have died (literally those who have fallen asleep; also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • grieve like people who have no hope: Ancient letters of comfort exhorted mourners not to be overcome with grief because they could...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86045,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:13","title_en":"Study Note: 1 Tesaloniceni 4:13","content_ro":"<p><strong>4:13<\/strong> <em>the believers who have died<\/em> (literally <em>those who have fallen asleep;<\/em> also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • <em>grieve like people who have no hope:<\/em> Ancient letters of comfort exhorted mourners not to be overcome with grief because they could do nothing to avert death. Paul does not prohibit grief (cp. John 16:6, 20; Phil 2:27) but calls Christian mourners to abandon the kind of grief typical of those who have no hope in God.<\/p>","content_en":"<p><strong>4:13<\/strong> <em>the believers who have died<\/em> (literally <em>those who have fallen asleep;<\/em> also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • <em>grieve like people who have no hope:<\/em> Ancient letters of comfort exhorted mourners not to be overcome with grief because they could do nothing to avert death. Paul does not prohibit grief (cp. John 16:6, 20; Phil 2:27) but calls Christian mourners to abandon the kind of grief typical of those who have no hope in God.<\/p>","summary_ro":"4:13 the believers who have died (literally those who have fallen asleep; also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • grieve like people who have no hope: Ancient letters of comfort exhorted mourners not to be overcome with grief because they could...","summary_en":"4:13 the believers who have died (literally those who have fallen asleep; also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • grieve like people who have no hope: Ancient letters of comfort exhorted mourners not to be overcome with grief because they could...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113671,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:13","title_en":"Study Note: 1 Tesaloniceni 4:13","content_ro":"<p><strong>4:13<\/strong> <em>the believers who have died<\/em> (literally <em>those who have fallen asleep;<\/em> also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • <em>grieve like people who have no hope:<\/em> Ancient letters of comfort exhorted mourners not to be overcome with grief because they could do nothing to avert death. Paul does not prohibit grief (cp. John 16:6, 20; Phil 2:27) but calls Christian mourners to abandon the kind of grief typical of those who have no hope in God.<\/p>","content_en":"<p><strong>4:13<\/strong> <em>the believers who have died<\/em> (literally <em>those who have fallen asleep;<\/em> also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • <em>grieve like people who have no hope:<\/em> Ancient letters of comfort exhorted mourners not to be overcome with grief because they could do nothing to avert death. Paul does not prohibit grief (cp. John 16:6, 20; Phil 2:27) but calls Christian mourners to abandon the kind of grief typical of those who have no hope in God.<\/p>","summary_ro":"4:13 the believers who have died (literally those who have fallen asleep; also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • grieve like people who have no hope: Ancient letters of comfort exhorted mourners not to be overcome with grief because they could...","summary_en":"4:13 the believers who have died (literally those who have fallen asleep; also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • grieve like people who have no hope: Ancient letters of comfort exhorted mourners not to be overcome with grief because they could...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141297,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:13","title_en":"Study Note: 1 Tesaloniceni 4:13","content_ro":"<p><strong>4:13<\/strong> <em>the believers who have died<\/em> (literally <em>those who have fallen asleep;<\/em> also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • <em>grieve like people who have no hope:<\/em> Ancient letters of comfort exhorted mourners not to be overcome with grief because they could do nothing to avert death. Paul does not prohibit grief (cp. John 16:6, 20; Phil 2:27) but calls Christian mourners to abandon the kind of grief typical of those who have no hope in God.<\/p>","content_en":"<p><strong>4:13<\/strong> <em>the believers who have died<\/em> (literally <em>those who have fallen asleep;<\/em> also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • <em>grieve like people who have no hope:<\/em> Ancient letters of comfort exhorted mourners not to be overcome with grief because they could do nothing to avert death. Paul does not prohibit grief (cp. John 16:6, 20; Phil 2:27) but calls Christian mourners to abandon the kind of grief typical of those who have no hope in God.<\/p>","summary_ro":"4:13 the believers who have died (literally those who have fallen asleep; also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • grieve like people who have no hope: Ancient letters of comfort exhorted mourners not to be overcome with grief because they could...","summary_en":"4:13 the believers who have died (literally those who have fallen asleep; also in 4:14): Sleep was a common euphemism for death in Greek, Jewish, and Christian literature (Dan 12:2; Matt 27:52). Personal existence continues after death (Luke 23:40-43; Acts 7:55-60; 2 Cor 5:6-10; Phil 1:20-24; Rev 6:9-11); those who have died await the resurrection (1 Cor 15:23). • grieve like people who have no hope: Ancient letters of comfort exhorted mourners not to be overcome with grief because they could...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65343,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of God’s Kingdom","title_en":"The Coming of God’s Kingdom","content_ro":"<h3>The Coming of God’s Kingdom<\/h3>\n<p>A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized:<\/p>\n<li>The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21).<\/li>\n<li>Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrated by Jesus’ exorcisms (Mark 1:21-28; 5:1-20; Luke 11:20).<\/li>\n<li>The new covenant promised in Jer 31:31-34 would be established (Mark 14:24).<\/li>\n<li>The resurrection from the dead would produce its firstfruits (Mark 8:31; 9:9, 31; 10:33-34; 16:6; 1 Cor 15:20, 23).<\/li>\n<li>God’s Anointed, the promised Son of David (Matt 2:1-12; Luke 2:25-38) would arrive.<\/li>\n<p>These dimensions of God’s Kingdom have already been fulfilled in the birth, ministry, death, resurrection, and ascension of Jesus. People are to repent and believe the gospel because God’s Kingdom has arrived in the person of Jesus (Matt 4:23; 6:10; Mark 1:14-15; 4:26-32; Luke 4:42-43).<\/p>\n<p>With the coming of the Kingdom through Jesus, things radically changed in Israel. The Spirit was once again active in the land, working through the prophet John the Baptist and in the ministry of Jesus. For those with eyes to see, the promised Messiah, or Christ, had appeared. Because God’s Kingdom was with them in the person of Jesus, the disciples could not fast like the Pharisees and the disciples of John the Baptist (Mark 2:18-20). Fasting became inappropriate, for the Old Testament promises were being fulfilled. It was time to celebrate and feast (Mark 2:19-20), because God’s reign had begun. People were already entering into the Kingdom (Mark 10:23-31) and experiencing its manifestations (Mark 9:1).<\/p>\n<p>There is a future, not-yet-realized dimension of God’s Kingdom that awaits Christ’s return (Mark 14:25). The ultimate judgment of evil, the final establishment of justice, and the eradication of disease, poverty, and even death will find their fulfillment when Jesus, the Son of Man, returns in glory, gathers his elect (Mark 13:24-27; Titus 2:11-14), judges the world (Mark 8:38; 14:62; Matt 25:31-46; 2 Tim 4:1; Rev 14:14-20), and resurrects the dead (1 Cor 15:12-57; 1 Thes 4:13–5:11). Although the time of Christ’s return is unknown (Mark 13:32), his followers are to be alert and watch for his coming (13:33-37) in anticipation of their blessed hope (Titus 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 31:31-34; Joel 2:28-32; Matt 4:23; 5:3; 6:10; 25:31-46; Mark 1:14-15; 4:11, 26-32; 8:31-38; 9:1, 47; 10:23-25, 29-31; 13:24-27, 32-37; 14:25, 62; Luke 2:25-38; 4:18-19, 42-43; 6:20; 10:18-20; 11:20; Acts 1:6-8; 2:16-21; 1 Cor 15:22-28; Titus 2:11-14<\/p>","content_en":"<h3>The Coming of God’s Kingdom<\/h3>\n<p>A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized:<\/p>\n<li>The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21).<\/li>\n<li>Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrated by Jesus’ exorcisms (Mark 1:21-28; 5:1-20; Luke 11:20).<\/li>\n<li>The new covenant promised in Jer 31:31-34 would be established (Mark 14:24).<\/li>\n<li>The resurrection from the dead would produce its firstfruits (Mark 8:31; 9:9, 31; 10:33-34; 16:6; 1 Cor 15:20, 23).<\/li>\n<li>God’s Anointed, the promised Son of David (Matt 2:1-12; Luke 2:25-38) would arrive.<\/li>\n<p>These dimensions of God’s Kingdom have already been fulfilled in the birth, ministry, death, resurrection, and ascension of Jesus. People are to repent and believe the gospel because God’s Kingdom has arrived in the person of Jesus (Matt 4:23; 6:10; Mark 1:14-15; 4:26-32; Luke 4:42-43).<\/p>\n<p>With the coming of the Kingdom through Jesus, things radically changed in Israel. The Spirit was once again active in the land, working through the prophet John the Baptist and in the ministry of Jesus. For those with eyes to see, the promised Messiah, or Christ, had appeared. Because God’s Kingdom was with them in the person of Jesus, the disciples could not fast like the Pharisees and the disciples of John the Baptist (Mark 2:18-20). Fasting became inappropriate, for the Old Testament promises were being fulfilled. It was time to celebrate and feast (Mark 2:19-20), because God’s reign had begun. People were already entering into the Kingdom (Mark 10:23-31) and experiencing its manifestations (Mark 9:1).<\/p>\n<p>There is a future, not-yet-realized dimension of God’s Kingdom that awaits Christ’s return (Mark 14:25). The ultimate judgment of evil, the final establishment of justice, and the eradication of disease, poverty, and even death will find their fulfillment when Jesus, the Son of Man, returns in glory, gathers his elect (Mark 13:24-27; Titus 2:11-14), judges the world (Mark 8:38; 14:62; Matt 25:31-46; 2 Tim 4:1; Rev 14:14-20), and resurrects the dead (1 Cor 15:12-57; 1 Thes 4:13–5:11). Although the time of Christ’s return is unknown (Mark 13:32), his followers are to be alert and watch for his coming (13:33-37) in anticipation of their blessed hope (Titus 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 31:31-34; Joel 2:28-32; Matt 4:23; 5:3; 6:10; 25:31-46; Mark 1:14-15; 4:11, 26-32; 8:31-38; 9:1, 47; 10:23-25, 29-31; 13:24-27, 32-37; 14:25, 62; Luke 2:25-38; 4:18-19, 42-43; 6:20; 10:18-20; 11:20; Acts 1:6-8; 2:16-21; 1 Cor 15:22-28; Titus 2:11-14<\/p>","summary_ro":"The Coming of God’s Kingdom A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized: The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21). Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrat...","summary_en":"The Coming of God’s Kingdom A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized: The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21). Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65600,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66602,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Gift of Prophecy","title_en":"The Gift of Prophecy","content_ro":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","content_en":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","summary_ro":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","summary_en":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67100,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67447,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Last Things and the Thessalonians","title_en":"The Last Things and the Thessalonians","content_ro":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","content_en":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","summary_ro":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","summary_en":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67467,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“He Will Come”","title_en":"“He Will Come”","content_ro":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","content_en":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","summary_ro":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","summary_en":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92969,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of God’s Kingdom","title_en":"The Coming of God’s Kingdom","content_ro":"<h3>The Coming of God’s Kingdom<\/h3>\n<p>A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized:<\/p>\n<li>The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21).<\/li>\n<li>Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrated by Jesus’ exorcisms (Mark 1:21-28; 5:1-20; Luke 11:20).<\/li>\n<li>The new covenant promised in Jer 31:31-34 would be established (Mark 14:24).<\/li>\n<li>The resurrection from the dead would produce its firstfruits (Mark 8:31; 9:9, 31; 10:33-34; 16:6; 1 Cor 15:20, 23).<\/li>\n<li>God’s Anointed, the promised Son of David (Matt 2:1-12; Luke 2:25-38) would arrive.<\/li>\n<p>These dimensions of God’s Kingdom have already been fulfilled in the birth, ministry, death, resurrection, and ascension of Jesus. People are to repent and believe the gospel because God’s Kingdom has arrived in the person of Jesus (Matt 4:23; 6:10; Mark 1:14-15; 4:26-32; Luke 4:42-43).<\/p>\n<p>With the coming of the Kingdom through Jesus, things radically changed in Israel. The Spirit was once again active in the land, working through the prophet John the Baptist and in the ministry of Jesus. For those with eyes to see, the promised Messiah, or Christ, had appeared. Because God’s Kingdom was with them in the person of Jesus, the disciples could not fast like the Pharisees and the disciples of John the Baptist (Mark 2:18-20). Fasting became inappropriate, for the Old Testament promises were being fulfilled. It was time to celebrate and feast (Mark 2:19-20), because God’s reign had begun. People were already entering into the Kingdom (Mark 10:23-31) and experiencing its manifestations (Mark 9:1).<\/p>\n<p>There is a future, not-yet-realized dimension of God’s Kingdom that awaits Christ’s return (Mark 14:25). The ultimate judgment of evil, the final establishment of justice, and the eradication of disease, poverty, and even death will find their fulfillment when Jesus, the Son of Man, returns in glory, gathers his elect (Mark 13:24-27; Titus 2:11-14), judges the world (Mark 8:38; 14:62; Matt 25:31-46; 2 Tim 4:1; Rev 14:14-20), and resurrects the dead (1 Cor 15:12-57; 1 Thes 4:13–5:11). Although the time of Christ’s return is unknown (Mark 13:32), his followers are to be alert and watch for his coming (13:33-37) in anticipation of their blessed hope (Titus 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 31:31-34; Joel 2:28-32; Matt 4:23; 5:3; 6:10; 25:31-46; Mark 1:14-15; 4:11, 26-32; 8:31-38; 9:1, 47; 10:23-25, 29-31; 13:24-27, 32-37; 14:25, 62; Luke 2:25-38; 4:18-19, 42-43; 6:20; 10:18-20; 11:20; Acts 1:6-8; 2:16-21; 1 Cor 15:22-28; Titus 2:11-14<\/p>","content_en":"<h3>The Coming of God’s Kingdom<\/h3>\n<p>A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized:<\/p>\n<li>The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21).<\/li>\n<li>Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrated by Jesus’ exorcisms (Mark 1:21-28; 5:1-20; Luke 11:20).<\/li>\n<li>The new covenant promised in Jer 31:31-34 would be established (Mark 14:24).<\/li>\n<li>The resurrection from the dead would produce its firstfruits (Mark 8:31; 9:9, 31; 10:33-34; 16:6; 1 Cor 15:20, 23).<\/li>\n<li>God’s Anointed, the promised Son of David (Matt 2:1-12; Luke 2:25-38) would arrive.<\/li>\n<p>These dimensions of God’s Kingdom have already been fulfilled in the birth, ministry, death, resurrection, and ascension of Jesus. People are to repent and believe the gospel because God’s Kingdom has arrived in the person of Jesus (Matt 4:23; 6:10; Mark 1:14-15; 4:26-32; Luke 4:42-43).<\/p>\n<p>With the coming of the Kingdom through Jesus, things radically changed in Israel. The Spirit was once again active in the land, working through the prophet John the Baptist and in the ministry of Jesus. For those with eyes to see, the promised Messiah, or Christ, had appeared. Because God’s Kingdom was with them in the person of Jesus, the disciples could not fast like the Pharisees and the disciples of John the Baptist (Mark 2:18-20). Fasting became inappropriate, for the Old Testament promises were being fulfilled. It was time to celebrate and feast (Mark 2:19-20), because God’s reign had begun. People were already entering into the Kingdom (Mark 10:23-31) and experiencing its manifestations (Mark 9:1).<\/p>\n<p>There is a future, not-yet-realized dimension of God’s Kingdom that awaits Christ’s return (Mark 14:25). The ultimate judgment of evil, the final establishment of justice, and the eradication of disease, poverty, and even death will find their fulfillment when Jesus, the Son of Man, returns in glory, gathers his elect (Mark 13:24-27; Titus 2:11-14), judges the world (Mark 8:38; 14:62; Matt 25:31-46; 2 Tim 4:1; Rev 14:14-20), and resurrects the dead (1 Cor 15:12-57; 1 Thes 4:13–5:11). Although the time of Christ’s return is unknown (Mark 13:32), his followers are to be alert and watch for his coming (13:33-37) in anticipation of their blessed hope (Titus 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 31:31-34; Joel 2:28-32; Matt 4:23; 5:3; 6:10; 25:31-46; Mark 1:14-15; 4:11, 26-32; 8:31-38; 9:1, 47; 10:23-25, 29-31; 13:24-27, 32-37; 14:25, 62; Luke 2:25-38; 4:18-19, 42-43; 6:20; 10:18-20; 11:20; Acts 1:6-8; 2:16-21; 1 Cor 15:22-28; Titus 2:11-14<\/p>","summary_ro":"The Coming of God’s Kingdom A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized: The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21). Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrat...","summary_en":"The Coming of God’s Kingdom A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized: The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21). Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93226,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94228,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Gift of Prophecy","title_en":"The Gift of Prophecy","content_ro":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","content_en":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","summary_ro":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","summary_en":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94726,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95073,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Last Things and the Thessalonians","title_en":"The Last Things and the Thessalonians","content_ro":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","content_en":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","summary_ro":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","summary_en":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95093,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“He Will Come”","title_en":"“He Will Come”","content_ro":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","content_en":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","summary_ro":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","summary_en":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120595,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of God’s Kingdom","title_en":"The Coming of God’s Kingdom","content_ro":"<h3>The Coming of God’s Kingdom<\/h3>\n<p>A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized:<\/p>\n<li>The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21).<\/li>\n<li>Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrated by Jesus’ exorcisms (Mark 1:21-28; 5:1-20; Luke 11:20).<\/li>\n<li>The new covenant promised in Jer 31:31-34 would be established (Mark 14:24).<\/li>\n<li>The resurrection from the dead would produce its firstfruits (Mark 8:31; 9:9, 31; 10:33-34; 16:6; 1 Cor 15:20, 23).<\/li>\n<li>God’s Anointed, the promised Son of David (Matt 2:1-12; Luke 2:25-38) would arrive.<\/li>\n<p>These dimensions of God’s Kingdom have already been fulfilled in the birth, ministry, death, resurrection, and ascension of Jesus. People are to repent and believe the gospel because God’s Kingdom has arrived in the person of Jesus (Matt 4:23; 6:10; Mark 1:14-15; 4:26-32; Luke 4:42-43).<\/p>\n<p>With the coming of the Kingdom through Jesus, things radically changed in Israel. The Spirit was once again active in the land, working through the prophet John the Baptist and in the ministry of Jesus. For those with eyes to see, the promised Messiah, or Christ, had appeared. Because God’s Kingdom was with them in the person of Jesus, the disciples could not fast like the Pharisees and the disciples of John the Baptist (Mark 2:18-20). Fasting became inappropriate, for the Old Testament promises were being fulfilled. It was time to celebrate and feast (Mark 2:19-20), because God’s reign had begun. People were already entering into the Kingdom (Mark 10:23-31) and experiencing its manifestations (Mark 9:1).<\/p>\n<p>There is a future, not-yet-realized dimension of God’s Kingdom that awaits Christ’s return (Mark 14:25). The ultimate judgment of evil, the final establishment of justice, and the eradication of disease, poverty, and even death will find their fulfillment when Jesus, the Son of Man, returns in glory, gathers his elect (Mark 13:24-27; Titus 2:11-14), judges the world (Mark 8:38; 14:62; Matt 25:31-46; 2 Tim 4:1; Rev 14:14-20), and resurrects the dead (1 Cor 15:12-57; 1 Thes 4:13–5:11). Although the time of Christ’s return is unknown (Mark 13:32), his followers are to be alert and watch for his coming (13:33-37) in anticipation of their blessed hope (Titus 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 31:31-34; Joel 2:28-32; Matt 4:23; 5:3; 6:10; 25:31-46; Mark 1:14-15; 4:11, 26-32; 8:31-38; 9:1, 47; 10:23-25, 29-31; 13:24-27, 32-37; 14:25, 62; Luke 2:25-38; 4:18-19, 42-43; 6:20; 10:18-20; 11:20; Acts 1:6-8; 2:16-21; 1 Cor 15:22-28; Titus 2:11-14<\/p>","content_en":"<h3>The Coming of God’s Kingdom<\/h3>\n<p>A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized:<\/p>\n<li>The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21).<\/li>\n<li>Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrated by Jesus’ exorcisms (Mark 1:21-28; 5:1-20; Luke 11:20).<\/li>\n<li>The new covenant promised in Jer 31:31-34 would be established (Mark 14:24).<\/li>\n<li>The resurrection from the dead would produce its firstfruits (Mark 8:31; 9:9, 31; 10:33-34; 16:6; 1 Cor 15:20, 23).<\/li>\n<li>God’s Anointed, the promised Son of David (Matt 2:1-12; Luke 2:25-38) would arrive.<\/li>\n<p>These dimensions of God’s Kingdom have already been fulfilled in the birth, ministry, death, resurrection, and ascension of Jesus. People are to repent and believe the gospel because God’s Kingdom has arrived in the person of Jesus (Matt 4:23; 6:10; Mark 1:14-15; 4:26-32; Luke 4:42-43).<\/p>\n<p>With the coming of the Kingdom through Jesus, things radically changed in Israel. The Spirit was once again active in the land, working through the prophet John the Baptist and in the ministry of Jesus. For those with eyes to see, the promised Messiah, or Christ, had appeared. Because God’s Kingdom was with them in the person of Jesus, the disciples could not fast like the Pharisees and the disciples of John the Baptist (Mark 2:18-20). Fasting became inappropriate, for the Old Testament promises were being fulfilled. It was time to celebrate and feast (Mark 2:19-20), because God’s reign had begun. People were already entering into the Kingdom (Mark 10:23-31) and experiencing its manifestations (Mark 9:1).<\/p>\n<p>There is a future, not-yet-realized dimension of God’s Kingdom that awaits Christ’s return (Mark 14:25). The ultimate judgment of evil, the final establishment of justice, and the eradication of disease, poverty, and even death will find their fulfillment when Jesus, the Son of Man, returns in glory, gathers his elect (Mark 13:24-27; Titus 2:11-14), judges the world (Mark 8:38; 14:62; Matt 25:31-46; 2 Tim 4:1; Rev 14:14-20), and resurrects the dead (1 Cor 15:12-57; 1 Thes 4:13–5:11). Although the time of Christ’s return is unknown (Mark 13:32), his followers are to be alert and watch for his coming (13:33-37) in anticipation of their blessed hope (Titus 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 31:31-34; Joel 2:28-32; Matt 4:23; 5:3; 6:10; 25:31-46; Mark 1:14-15; 4:11, 26-32; 8:31-38; 9:1, 47; 10:23-25, 29-31; 13:24-27, 32-37; 14:25, 62; Luke 2:25-38; 4:18-19, 42-43; 6:20; 10:18-20; 11:20; Acts 1:6-8; 2:16-21; 1 Cor 15:22-28; Titus 2:11-14<\/p>","summary_ro":"The Coming of God’s Kingdom A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized: The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21). Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrat...","summary_en":"The Coming of God’s Kingdom A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized: The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21). Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120852,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121854,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Gift of Prophecy","title_en":"The Gift of Prophecy","content_ro":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","content_en":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","summary_ro":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","summary_en":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122352,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122699,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Last Things and the Thessalonians","title_en":"The Last Things and the Thessalonians","content_ro":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","content_en":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","summary_ro":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","summary_en":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122719,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“He Will Come”","title_en":"“He Will Come”","content_ro":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","content_en":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","summary_ro":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","summary_en":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148221,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of God’s Kingdom","title_en":"The Coming of God’s Kingdom","content_ro":"<h3>The Coming of God’s Kingdom<\/h3>\n<p>A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized:<\/p>\n<li>The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21).<\/li>\n<li>Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrated by Jesus’ exorcisms (Mark 1:21-28; 5:1-20; Luke 11:20).<\/li>\n<li>The new covenant promised in Jer 31:31-34 would be established (Mark 14:24).<\/li>\n<li>The resurrection from the dead would produce its firstfruits (Mark 8:31; 9:9, 31; 10:33-34; 16:6; 1 Cor 15:20, 23).<\/li>\n<li>God’s Anointed, the promised Son of David (Matt 2:1-12; Luke 2:25-38) would arrive.<\/li>\n<p>These dimensions of God’s Kingdom have already been fulfilled in the birth, ministry, death, resurrection, and ascension of Jesus. People are to repent and believe the gospel because God’s Kingdom has arrived in the person of Jesus (Matt 4:23; 6:10; Mark 1:14-15; 4:26-32; Luke 4:42-43).<\/p>\n<p>With the coming of the Kingdom through Jesus, things radically changed in Israel. The Spirit was once again active in the land, working through the prophet John the Baptist and in the ministry of Jesus. For those with eyes to see, the promised Messiah, or Christ, had appeared. Because God’s Kingdom was with them in the person of Jesus, the disciples could not fast like the Pharisees and the disciples of John the Baptist (Mark 2:18-20). Fasting became inappropriate, for the Old Testament promises were being fulfilled. It was time to celebrate and feast (Mark 2:19-20), because God’s reign had begun. People were already entering into the Kingdom (Mark 10:23-31) and experiencing its manifestations (Mark 9:1).<\/p>\n<p>There is a future, not-yet-realized dimension of God’s Kingdom that awaits Christ’s return (Mark 14:25). The ultimate judgment of evil, the final establishment of justice, and the eradication of disease, poverty, and even death will find their fulfillment when Jesus, the Son of Man, returns in glory, gathers his elect (Mark 13:24-27; Titus 2:11-14), judges the world (Mark 8:38; 14:62; Matt 25:31-46; 2 Tim 4:1; Rev 14:14-20), and resurrects the dead (1 Cor 15:12-57; 1 Thes 4:13–5:11). Although the time of Christ’s return is unknown (Mark 13:32), his followers are to be alert and watch for his coming (13:33-37) in anticipation of their blessed hope (Titus 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 31:31-34; Joel 2:28-32; Matt 4:23; 5:3; 6:10; 25:31-46; Mark 1:14-15; 4:11, 26-32; 8:31-38; 9:1, 47; 10:23-25, 29-31; 13:24-27, 32-37; 14:25, 62; Luke 2:25-38; 4:18-19, 42-43; 6:20; 10:18-20; 11:20; Acts 1:6-8; 2:16-21; 1 Cor 15:22-28; Titus 2:11-14<\/p>","content_en":"<h3>The Coming of God’s Kingdom<\/h3>\n<p>A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized:<\/p>\n<li>The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21).<\/li>\n<li>Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrated by Jesus’ exorcisms (Mark 1:21-28; 5:1-20; Luke 11:20).<\/li>\n<li>The new covenant promised in Jer 31:31-34 would be established (Mark 14:24).<\/li>\n<li>The resurrection from the dead would produce its firstfruits (Mark 8:31; 9:9, 31; 10:33-34; 16:6; 1 Cor 15:20, 23).<\/li>\n<li>God’s Anointed, the promised Son of David (Matt 2:1-12; Luke 2:25-38) would arrive.<\/li>\n<p>These dimensions of God’s Kingdom have already been fulfilled in the birth, ministry, death, resurrection, and ascension of Jesus. People are to repent and believe the gospel because God’s Kingdom has arrived in the person of Jesus (Matt 4:23; 6:10; Mark 1:14-15; 4:26-32; Luke 4:42-43).<\/p>\n<p>With the coming of the Kingdom through Jesus, things radically changed in Israel. The Spirit was once again active in the land, working through the prophet John the Baptist and in the ministry of Jesus. For those with eyes to see, the promised Messiah, or Christ, had appeared. Because God’s Kingdom was with them in the person of Jesus, the disciples could not fast like the Pharisees and the disciples of John the Baptist (Mark 2:18-20). Fasting became inappropriate, for the Old Testament promises were being fulfilled. It was time to celebrate and feast (Mark 2:19-20), because God’s reign had begun. People were already entering into the Kingdom (Mark 10:23-31) and experiencing its manifestations (Mark 9:1).<\/p>\n<p>There is a future, not-yet-realized dimension of God’s Kingdom that awaits Christ’s return (Mark 14:25). The ultimate judgment of evil, the final establishment of justice, and the eradication of disease, poverty, and even death will find their fulfillment when Jesus, the Son of Man, returns in glory, gathers his elect (Mark 13:24-27; Titus 2:11-14), judges the world (Mark 8:38; 14:62; Matt 25:31-46; 2 Tim 4:1; Rev 14:14-20), and resurrects the dead (1 Cor 15:12-57; 1 Thes 4:13–5:11). Although the time of Christ’s return is unknown (Mark 13:32), his followers are to be alert and watch for his coming (13:33-37) in anticipation of their blessed hope (Titus 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 31:31-34; Joel 2:28-32; Matt 4:23; 5:3; 6:10; 25:31-46; Mark 1:14-15; 4:11, 26-32; 8:31-38; 9:1, 47; 10:23-25, 29-31; 13:24-27, 32-37; 14:25, 62; Luke 2:25-38; 4:18-19, 42-43; 6:20; 10:18-20; 11:20; Acts 1:6-8; 2:16-21; 1 Cor 15:22-28; Titus 2:11-14<\/p>","summary_ro":"The Coming of God’s Kingdom A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized: The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21). Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrat...","summary_en":"The Coming of God’s Kingdom A central component of Jesus’ message was that God’s Kingdom had arrived. The arrival of God’s Kingdom was eagerly awaited by the people of Israel, for it would fulfill the many promises of God that had not yet been realized: The Spirit would not only come again, as he had in the past, but he would come upon each individual believer in fulfillment of Joel 2:28-32 (cp. Acts 2:16-21). Satan would be defeated (Mark 3:27; Luke 10:17-18), as was already being demonstrat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148478,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149480,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Gift of Prophecy","title_en":"The Gift of Prophecy","content_ro":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","content_en":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","summary_ro":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","summary_en":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149978,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150325,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Last Things and the Thessalonians","title_en":"The Last Things and the Thessalonians","content_ro":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","content_en":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","summary_ro":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","summary_en":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150345,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“He Will Come”","title_en":"“He Will Come”","content_ro":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","content_en":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","summary_ro":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","summary_en":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":9006,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Place of the Dead","title_en":"Place of the Dead","content_ro":"<h3>DEAD, Place of the<\/h3>\n<p>Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains meager information about the dead. At death, according to some OT passages, one descends to Sheol (often translated as “grave,” “hell,” “pit,” or simply “the dead”), which at times means merely that one is laid in a grave (Nm 16:30, 33), but more often indicates an underworld. The abode of the dead is pictured as a place beneath the earth to which one “goes down” (Gn 42:38; Prv 15:24; Ez 26:20) and as a place of gloomy darkness (Jb 10:21-22), silence (Pss 94:17; 115:17), and forgetfulness (Ps 88:12). God is not remembered there and his praises are never sung (Pss 6:5; 30:9; 115:17). Even God himself, it was believed, does not remember those who are there (Ps 88:5, 11; Is 38:18). The dead were seen as permanently cut off from contact with the Lord and from participating in his activity in history. Even though the border between life and death was considered fluid (as shown by a resurrection in 2 Kgs 4:32-37 and by Samuel’s ghost in 1 Sm 28:7-25), communication with the dead was forbidden to the Jews (Dt 18:11). (Worshiping the dead was a common practice in the nations surrounding Israel.)<\/p>\n<p>Although one’s fate in the underworld could not properly be called life, it was a kind of existence, perhaps even in the company of one’s countrymen and ancestors (Gn 25:8; Ez 32:17-30). The realm of the dead was not beyond the reach of God’s power (Ps 139:8; Am 9:2; Jon 2:2). Although Sheol was pictured as a hungry monster wolfing down the living (Prv 27:20; 30:16), God’s power could save one from its grasp (Pss 49:15; 86:13). By the end of the OT period, there was even hope that one would finally be delivered from Sheol (Jb 14:13-22; 19:25-27; Pss 49:15; 73:23-28), although only Daniel expressed that hope clearly (Dn 12:1-2). So although the ancient Hebrews never looked forward to death in the same way that the apostle Paul could in the NT (2 Cor 5:1-8; Phil 1:21-23), nevertheless they did come to understand that death was not a hopeless state.<\/p>\n<p class=\"h2\" id=\"IntheIntertestamentalWritings\">In the Intertestamental Writings<\/p>\n<p>Between the exile and the beginning of the NT period (586 <span>BC<\/span>–<span>AD<\/span> 30, overlapping with the end of the OT), contact with the religions of Persia and Greece stimulated the Jews to clarify their ideas about life after death. When the OT was translated into Greek, the Greek name for the underworld, “hades,” was used to translate the Hebrew “Sheol.” In the NT, hades was carried over to become the common name for the abode of the dead.<\/p>\n<p>Along with new names came new ideas. Many different notions circulated about the place of the dead. A common one appears in the pseudepigraphal 1 Enoch 22, where the dead are said to be kept in hollow places in a great mountain waiting for the final judgment. One relatively pleasant section was reserved for the righteous and one full of torments for the wicked. Other writers continued the OT concept of hades or Sheol as a place of separation from God and from happiness (Ecclus 14:12, 16; 17:27-28).<\/p>\n<p>During that period, the Jews also began to use a new term, “Gehenna” (Hebrew “Hinnom”), the name of a valley south of Jerusalem. The valley was noted in the OT period for the abomination of child sacrifices (2 Kgs 16:3; 21:6; 23:10) and in the NT period for its smoldering garbage. Gehenna became a designation for the final place of the wicked dead, a place of fiery torment (1 Enoch 90:20-27; 2 Esd 7:70). Over against that place of punishment stood “paradise” (a Persian name for a pleasure garden), a place where the righteous would enjoy blessedness.<\/p>\n<p>All those concepts—hades, Gehenna, paradise—were molded by NT writers into forms most appropriate to the revelation of Christ.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Although the NT uses a variety of terms for the abode of the dead, it contains surprisingly few references to it—about 35 verses in all. Those passages are concentrated in the Gospels and the book of Revelation. The apostle Paul said a lot about heaven, but only Jesus and John said much about hell.<\/p>\n<p>The word “hades” is attributed to Jesus only once, in the parable of the rich man and Lazarus (Lk 16:23). In that parable hades is a place of torment where the wicked go at death. The torment is described as a “flame” that afflicts a person physically despite bodily death. All comfort is refused to those in agony.<\/p>\n<p>Although the wicked go to hades as soon as they die, their ultimate destination is Gehenna, a place of fire and worms, both indicating corruption (Mt 5:22, 29-30; 18:9; Mk 9:48, quoting from Is 66:24). Jesus also referred to Gehenna as “the outer darkness” where there will be “weeping and gnashing of teeth” (Mt 8:12; 22:13; 25:30). Evidently, after the final judgment, the wicked are sent there at the command of Christ (Jn 5:22, 27; Acts 10:42; 17:31; 2 Tm 4:1). That place of torment picks up the negative side of the OT concept of Sheol as a place of separation from God.<\/p>\n<p>As a preacher of repentance, Jesus stressed the danger of Gehenna. He had much less to say about the place of the righteous when they die. Ultimately, though, the righteous would enter into “the kingdom,” instead of Gehenna, after the last judgment (Mt 25:34). Jesus twice indicated that the righteous enter a blessed state immediately at death. Luke 16:22 refers to the dead Lazarus as being in “Abraham’s bosom,” a place of comfort and peace. Luke 23:43 calls the same place paradise in a promise that the dying thief would join Jesus there at death. Paul’s wording about paradise seems to align it with heaven (2 Cor 12:2-3), and John associates paradise with the new heaven and new earth (Rv 2:7; 21:1-2; 22:1-2).<\/p>\n<p>Paul and other writers of the NT epistles had little to say about the abode of the wicked dead. Paul spoke only in passing of “the abyss”—his term for the pit of Sheol (Rom 10:7). His reference to Christ’s descent to the “lower parts of the earth” (Eph 4:9) is probably only his way of saying that Christ, having died, went to the place of the dead. (“The lowest earth” was a term used by Jewish rabbis for Sheol\/hades\/Gehenna.) Peter spoke of Christ’s going in “spirit” after his death to some “prison” where he “preached to the spirits” (1 Pt 3:18-20). Interpretations of that passage differ. Some think that Christ entered hades and preached to the fallen angels of Noah’s day (“sons of God,” Gn 6:1-4), not that he preached to imprisoned human spirits. In 2 Peter 2:4 the prison for spirits (usually translated “hell”) comes from “Tartarus,” another Greek name for the underworld.<\/p>\n<p>Paul had much to say about the abode of the righteous dead. In his earliest letters he never mentioned their location, only that they would be resurrected (1 Cor 15; 1 Thes 4:13-17). After facing almost certain death himself (2 Cor 1:8-11), he began to discuss where the dead “went.” To die means to be with Christ, Paul said, and thus is better than life (Phil 1:23). To be “away from the body” is to be “at home with the Lord” (2 Cor 5:8). Paul probably meant that the righteous dead went directly to paradise to be with Jesus (cf. 2 Cor 12:2-4, where Paul called paradise “the third heaven”). Death has absolutely no power to separate Christians from Christ (Rom 8:38-39). Instead, it brings them into the presence of God.<\/p>\n<p>The book of Revelation contains much about the abode of the dead, especially the wicked dead. It uses two names for that place: “the abyss,” the home or prison of all evil spirits; and “hades,” the name for the place of the human dead. From the abyss (or bottomless pit) come the demonic forms that torment humanity (Rv 9:1-11) and the satanic “beast,” who kills the two witnesses and carries the “great prostitute” on its back (11:7; 17). There Satan himself will be imprisoned (20:2-3). Jesus described it as a place prepared for the devil and his angels (cf. Mt 25:41). The good news for Christians is that the abyss, or hades, is not an autonomous realm. The book of Revelation begins with Jesus’ announcement that he has the keys to hades (Rv 1:18), and in the end he will force it to give up its dead (20:13). Until then, the key to the abyss is not in the hand of Satan, but hangs on a heavenly key ring to be distributed only to the messengers of God (9:1; 20:1). In the end, hades, death, and the wicked will be cast into the lake of fire (Gehenna), where they will suffer eternal torment (19:20; 20:10, 14-15; 21:8).<\/p>\n<p>John, the writer of the Revelation, agreed with Paul that the righteous will not share the fate of the wicked at death. Instead of going to hades, they go to heaven. The martyrs appear under the altar, calling to God to avenge them (Rv 6:9-11). In another image innumerable Christians appear before the throne of God, praising him (7:9-17). Those believers, shepherded by Christ himself, suffer no hunger, thirst, discomfort, or sorrow.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In summary, the place of the dead began in the OT as an undifferentiated, hazy idea of a place of separation from life and God. Later writers came to see that instead of one place for all (Sheol), there must be two. According to Christian teaching, the wicked enter the underworld, hades, a place of torment, where they suffer until the time of judgment; ultimately they will be cast into Gehenna, the lake of fire. Christ—not the devil—is in control of hades, as he is of the rest of creation. The righteous do not go to hades, but go directly to paradise (“Abraham’s bosom” or heaven). There they are with Christ; faith has become sight, suffering has become blessedness, and prayer has become praise. Christians believe that death, although fearful as the “last enemy,” has no torment for them. It has no power to separate them from their Lord. Rather, it brings them face-to-face with the One they love.<\/p>\n<p>This meeting may occur as soon as one dies or as soon as one is resurrected—the intervening time is of no consequence, because it is nothing more than just a time of sleep. In other words, the very next experience after death for the believer will be that of meeting Christ.<\/p>\n<p>Both Old and New Testaments speak of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus himself spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:14). At least in some of these references it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in the OT passage Daniel 12:2, it is said that death is a sleep, until the dead rise up—some to everlasting life and some to shame and everlasting contempt.<\/p>\n<p><em>See also<\/em> Gehenna; Hades; Heaven; Hell; Intermediate State; Paradise; Sheol.<\/p>","content_en":"<h3>DEAD, Place of the<\/h3>\n<p>Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains meager information about the dead. At death, according to some OT passages, one descends to Sheol (often translated as “grave,” “hell,” “pit,” or simply “the dead”), which at times means merely that one is laid in a grave (Nm 16:30, 33), but more often indicates an underworld. The abode of the dead is pictured as a place beneath the earth to which one “goes down” (Gn 42:38; Prv 15:24; Ez 26:20) and as a place of gloomy darkness (Jb 10:21-22), silence (Pss 94:17; 115:17), and forgetfulness (Ps 88:12). God is not remembered there and his praises are never sung (Pss 6:5; 30:9; 115:17). Even God himself, it was believed, does not remember those who are there (Ps 88:5, 11; Is 38:18). The dead were seen as permanently cut off from contact with the Lord and from participating in his activity in history. Even though the border between life and death was considered fluid (as shown by a resurrection in 2 Kgs 4:32-37 and by Samuel’s ghost in 1 Sm 28:7-25), communication with the dead was forbidden to the Jews (Dt 18:11). (Worshiping the dead was a common practice in the nations surrounding Israel.)<\/p>\n<p>Although one’s fate in the underworld could not properly be called life, it was a kind of existence, perhaps even in the company of one’s countrymen and ancestors (Gn 25:8; Ez 32:17-30). The realm of the dead was not beyond the reach of God’s power (Ps 139:8; Am 9:2; Jon 2:2). Although Sheol was pictured as a hungry monster wolfing down the living (Prv 27:20; 30:16), God’s power could save one from its grasp (Pss 49:15; 86:13). By the end of the OT period, there was even hope that one would finally be delivered from Sheol (Jb 14:13-22; 19:25-27; Pss 49:15; 73:23-28), although only Daniel expressed that hope clearly (Dn 12:1-2). So although the ancient Hebrews never looked forward to death in the same way that the apostle Paul could in the NT (2 Cor 5:1-8; Phil 1:21-23), nevertheless they did come to understand that death was not a hopeless state.<\/p>\n<p class=\"h2\" id=\"IntheIntertestamentalWritings\">In the Intertestamental Writings<\/p>\n<p>Between the exile and the beginning of the NT period (586 <span>BC<\/span>–<span>AD<\/span> 30, overlapping with the end of the OT), contact with the religions of Persia and Greece stimulated the Jews to clarify their ideas about life after death. When the OT was translated into Greek, the Greek name for the underworld, “hades,” was used to translate the Hebrew “Sheol.” In the NT, hades was carried over to become the common name for the abode of the dead.<\/p>\n<p>Along with new names came new ideas. Many different notions circulated about the place of the dead. A common one appears in the pseudepigraphal 1 Enoch 22, where the dead are said to be kept in hollow places in a great mountain waiting for the final judgment. One relatively pleasant section was reserved for the righteous and one full of torments for the wicked. Other writers continued the OT concept of hades or Sheol as a place of separation from God and from happiness (Ecclus 14:12, 16; 17:27-28).<\/p>\n<p>During that period, the Jews also began to use a new term, “Gehenna” (Hebrew “Hinnom”), the name of a valley south of Jerusalem. The valley was noted in the OT period for the abomination of child sacrifices (2 Kgs 16:3; 21:6; 23:10) and in the NT period for its smoldering garbage. Gehenna became a designation for the final place of the wicked dead, a place of fiery torment (1 Enoch 90:20-27; 2 Esd 7:70). Over against that place of punishment stood “paradise” (a Persian name for a pleasure garden), a place where the righteous would enjoy blessedness.<\/p>\n<p>All those concepts—hades, Gehenna, paradise—were molded by NT writers into forms most appropriate to the revelation of Christ.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Although the NT uses a variety of terms for the abode of the dead, it contains surprisingly few references to it—about 35 verses in all. Those passages are concentrated in the Gospels and the book of Revelation. The apostle Paul said a lot about heaven, but only Jesus and John said much about hell.<\/p>\n<p>The word “hades” is attributed to Jesus only once, in the parable of the rich man and Lazarus (Lk 16:23). In that parable hades is a place of torment where the wicked go at death. The torment is described as a “flame” that afflicts a person physically despite bodily death. All comfort is refused to those in agony.<\/p>\n<p>Although the wicked go to hades as soon as they die, their ultimate destination is Gehenna, a place of fire and worms, both indicating corruption (Mt 5:22, 29-30; 18:9; Mk 9:48, quoting from Is 66:24). Jesus also referred to Gehenna as “the outer darkness” where there will be “weeping and gnashing of teeth” (Mt 8:12; 22:13; 25:30). Evidently, after the final judgment, the wicked are sent there at the command of Christ (Jn 5:22, 27; Acts 10:42; 17:31; 2 Tm 4:1). That place of torment picks up the negative side of the OT concept of Sheol as a place of separation from God.<\/p>\n<p>As a preacher of repentance, Jesus stressed the danger of Gehenna. He had much less to say about the place of the righteous when they die. Ultimately, though, the righteous would enter into “the kingdom,” instead of Gehenna, after the last judgment (Mt 25:34). Jesus twice indicated that the righteous enter a blessed state immediately at death. Luke 16:22 refers to the dead Lazarus as being in “Abraham’s bosom,” a place of comfort and peace. Luke 23:43 calls the same place paradise in a promise that the dying thief would join Jesus there at death. Paul’s wording about paradise seems to align it with heaven (2 Cor 12:2-3), and John associates paradise with the new heaven and new earth (Rv 2:7; 21:1-2; 22:1-2).<\/p>\n<p>Paul and other writers of the NT epistles had little to say about the abode of the wicked dead. Paul spoke only in passing of “the abyss”—his term for the pit of Sheol (Rom 10:7). His reference to Christ’s descent to the “lower parts of the earth” (Eph 4:9) is probably only his way of saying that Christ, having died, went to the place of the dead. (“The lowest earth” was a term used by Jewish rabbis for Sheol\/hades\/Gehenna.) Peter spoke of Christ’s going in “spirit” after his death to some “prison” where he “preached to the spirits” (1 Pt 3:18-20). Interpretations of that passage differ. Some think that Christ entered hades and preached to the fallen angels of Noah’s day (“sons of God,” Gn 6:1-4), not that he preached to imprisoned human spirits. In 2 Peter 2:4 the prison for spirits (usually translated “hell”) comes from “Tartarus,” another Greek name for the underworld.<\/p>\n<p>Paul had much to say about the abode of the righteous dead. In his earliest letters he never mentioned their location, only that they would be resurrected (1 Cor 15; 1 Thes 4:13-17). After facing almost certain death himself (2 Cor 1:8-11), he began to discuss where the dead “went.” To die means to be with Christ, Paul said, and thus is better than life (Phil 1:23). To be “away from the body” is to be “at home with the Lord” (2 Cor 5:8). Paul probably meant that the righteous dead went directly to paradise to be with Jesus (cf. 2 Cor 12:2-4, where Paul called paradise “the third heaven”). Death has absolutely no power to separate Christians from Christ (Rom 8:38-39). Instead, it brings them into the presence of God.<\/p>\n<p>The book of Revelation contains much about the abode of the dead, especially the wicked dead. It uses two names for that place: “the abyss,” the home or prison of all evil spirits; and “hades,” the name for the place of the human dead. From the abyss (or bottomless pit) come the demonic forms that torment humanity (Rv 9:1-11) and the satanic “beast,” who kills the two witnesses and carries the “great prostitute” on its back (11:7; 17). There Satan himself will be imprisoned (20:2-3). Jesus described it as a place prepared for the devil and his angels (cf. Mt 25:41). The good news for Christians is that the abyss, or hades, is not an autonomous realm. The book of Revelation begins with Jesus’ announcement that he has the keys to hades (Rv 1:18), and in the end he will force it to give up its dead (20:13). Until then, the key to the abyss is not in the hand of Satan, but hangs on a heavenly key ring to be distributed only to the messengers of God (9:1; 20:1). In the end, hades, death, and the wicked will be cast into the lake of fire (Gehenna), where they will suffer eternal torment (19:20; 20:10, 14-15; 21:8).<\/p>\n<p>John, the writer of the Revelation, agreed with Paul that the righteous will not share the fate of the wicked at death. Instead of going to hades, they go to heaven. The martyrs appear under the altar, calling to God to avenge them (Rv 6:9-11). In another image innumerable Christians appear before the throne of God, praising him (7:9-17). Those believers, shepherded by Christ himself, suffer no hunger, thirst, discomfort, or sorrow.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In summary, the place of the dead began in the OT as an undifferentiated, hazy idea of a place of separation from life and God. Later writers came to see that instead of one place for all (Sheol), there must be two. According to Christian teaching, the wicked enter the underworld, hades, a place of torment, where they suffer until the time of judgment; ultimately they will be cast into Gehenna, the lake of fire. Christ—not the devil—is in control of hades, as he is of the rest of creation. The righteous do not go to hades, but go directly to paradise (“Abraham’s bosom” or heaven). There they are with Christ; faith has become sight, suffering has become blessedness, and prayer has become praise. Christians believe that death, although fearful as the “last enemy,” has no torment for them. It has no power to separate them from their Lord. Rather, it brings them face-to-face with the One they love.<\/p>\n<p>This meeting may occur as soon as one dies or as soon as one is resurrected—the intervening time is of no consequence, because it is nothing more than just a time of sleep. In other words, the very next experience after death for the believer will be that of meeting Christ.<\/p>\n<p>Both Old and New Testaments speak of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus himself spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:14). At least in some of these references it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in the OT passage Daniel 12:2, it is said that death is a sleep, until the dead rise up—some to everlasting life and some to shame and everlasting contempt.<\/p>\n<p><em>See also<\/em> Gehenna; Hades; Heaven; Hell; Intermediate State; Paradise; Sheol.<\/p>","summary_ro":"DEAD, Place of the Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT. In the Old Testament The OT contains meager information about the dead. At death, according to some OT passages, ...","summary_en":"DEAD, Place of the Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT. In the Old Testament The OT contains meager information about the dead. At death, according to some OT passages, ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9064,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Death","title_en":"Death","content_ro":"<h3>DEATH<\/h3>\n<p>Cessation of life (physical death) or separation from God (spiritual death).<\/p>\n<p class=\"h2\" id=\"OldTestamentView\">Old Testament View<\/p>\n<p>In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindicate his character prior to death (Jb 19:25-26). Only in Ecclesiastes 3:19-20 is outright pessimism expressed in the face of death—and that book probably shows considerable non-Hebraic influence.<\/p>\n<p>Death, although a natural ending to life, was never viewed as pleasant. Death cut one off from human community as well as from the presence and service of God. God may offer comfort in the face of death (Ps 73:23-28), but he is rarely portrayed as present with the dead, and that only in later biblical literature (Ps 139:8). For that reason, death was never viewed as the threshold to a better life.<\/p>\n<p>The relationship of sin to death is seen in the death penalty in the law of Moses. A serious offender was put to death. The punitive phrase “he shall be cut off” implied that although the nation went on living, the criminal was separated from it by death. The Israelites were warned that to disobey God’s commandments could bring premature death as a consequence of breaking fellowship with God (Dt 30:15-20; Jer 21:8; Ez 18:21-32).<\/p>\n<p>In the intertestamental period, as Jewish ideas of afterlife and resurrection developed more explicitly, so too did Jewish thinking about death. Death itself, not just a premature death, came to be seen as an evil result of sin (2 Esd 3:7; Ecclus 25:24). Sometimes all death is depicted as the result of the “first sin” (Adam and Eve’s disobedience). In other references, everyone dies as a result of his or her own sin. The first clear indication in Scripture of a resurrection of the dead and a final judgment or punishment occurs in the book of Daniel (Dn 12:2), one of the last OT books to be written. That teaching is echoed throughout the intertestamental period (2 Esd 7:31-44). During that time, it was believed that the soul survived death either in some immortal form (Wisd of Sol 3:4; 4:1; 4 Macc 16:13; 17:12) or awaiting the resurrection (1 Enoch 102). Some of those extrabiblical writings incorporated Greek ideas that the body was a burden to be gotten rid of—a notion foreign to Hebrew thought.<\/p>\n<p>The concept of resurrection and a life redeemed from death, however, set the stage for the NT revelation focusing on Christ’s resurrection and his conquest of death.<\/p>\n<p class=\"h2\" id=\"NewTestamentView\">New Testament View<\/p>\n<p>In the NT, death is seen more as a theological problem than as a personal event. Death goes beyond the simple ending of physical life, which the authors accept almost without difficulty. Death is seen as affecting every part of a person’s life. God alone is immortal, the source of all life in the world (Rom 4:17; 1 Tm 6:16). Only as human beings are properly related to God’s life can they live. But it has been unnatural for people to be in personal communion with the divine source of life since sin was introduced into the world (Rom 5:12, 17-18; 1 Cor 15:22). When Adam separated himself from God, that separation brought death. Each human being has followed in Adam’s footsteps (Rom 3:23; 5:12), bringing death for everyone as the absolutely necessary result (Rom 6:23; Heb 9:27). Death, then, is not merely something that happens to people at the end of their lives; it is also the living out of their lives apart from fellowship with God.<\/p>\n<p>The extent of death’s domination is vast. It affects every aspect of culture. All of human life is lived under the shadow of the fear of death (Rom 8:15; Heb 2:15). Death reigns over all that is “of the flesh” (Rom 8:6). Anyone not living in relationship to Christ lives in a state of death (Jn 3:16-18; 1 Jn 5:12). The devil, who rules the world, is the lord of death (Heb 2:14). Death is sometimes personified as a demonic power at large in the world but finally brought to bay by Christ himself, the only one who could master it (1 Cor 15:26-27; Rv 6:8; 20:13-14).<\/p>\n<p>Christ died, was buried, and rose again on the third day (Rom 4:25; 1 Cor 15:3-4; 1 Thes 4:14). Through that historic event, the power of death was broken. The NT in various ways expresses Christ’s subjection to death in payment for sin. He became obedient to death (Phil 2:8); he died as a sacrifice for the sins of all (1 Cor 5:7; 2 Cor 5:15); and he descended into hades, the place of the dead (1 Pt 3:18-19). The major point of all such passages is that he did not remain dead but defeated the devil, took the power (keys) of death, and ascended in victory (Heb 2:14-15; Rv 1:17-18). Jesus Christ worked not for his own benefit but for those who commit themselves to him (Mk 10:45; Rom 5:6-8; 1 Thes 5:9-10). By accepting a death he did not deserve, Christ has broken the power of death for his followers.<\/p>\n<p>The Christian is thus delivered from “this body of death” (Rom 7:24) by the power of Christ. Salvation comes through being baptized into Christ’s death (6:3-4), and “dying with Christ” to the world and the law (Rom 7:6; Gal 6:14; Col 2:20). That is, the death of Christ is counted by God as the believer’s death. The rebellious world’s sin (Rom 6:6) and self-idolatry (living for oneself, 2 Cor 5:14-15) become things of the past. The death of Jesus for his people is the means by which his life is given to them (4:10). The result is that believers are separated from the world just as they were once separated from God. From the world’s point of view, they are dead; Christ is their only life (Col 3:3).<\/p>\n<p>The apostle John expressed it somewhat differently. Jesus came into the world to give life to the dead (Jn 5:24). That life-giving will not happen at the resurrection; it is already happening. All who commit themselves to Jesus pass immediately from death to life. Or, to put it another way, those who keep (obey) his words will never see death (8:51-52). The point is that all who are outside Christ are already dead, and those trusting in Christ are already enjoying life. The radical difference between the Christian and the non-Christian is a difference between life and death.<\/p>\n<p>Naturally, the NT writers knew that Christians die; their problem was to find words to explain the difference from non-Christian death. Believers who die physically are said to be “dead in Christ” (1 Thes 4:16). Or they are not dead at all, but merely “asleep” (1 Cor 15:6, 18, 20, 51; 1 Thes 4:13-15; cf. Jesus’ words, Jn 11:11-14). Although their bodies are dead, deceased believers are not separated from Christ; that is, they are not really dead. All the powers of death and hell cannot separate believers from Christ (Rom 8:38-39). For them, death is not a loss but a gain; it brings them closer to Christ (2 Cor 5:1-10; Phil 1:20-21). What is more, believers will share in Christ’s victory over physical death as well. Because he is the “firstfruits” of those rising from the dead (1 Cor 15:20; Col 1:18), those “in Christ” will rise “on the last day” to be with him, whole and complete.<\/p>\n<p>On the other hand, for those who do not belong to Christ, there is a final, total separation from God. At the last judgment, all whose names are not “written in the Book of Life” are consigned to a lake of fire, in the company of death itself and hades. That final separation from God is the “second death” (Rv 20:14). Christians, however, have been saved from death (Jas 5:20; 1 Jn 3:14). The second death has no power over those who are faithful to Christ (Rv 2:11; 20:6). Instead, they will live with God, in whose presence there can be no death, for he is life itself (21:4).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Intermediate State; Wrath of God.<\/p>","content_en":"<h3>DEATH<\/h3>\n<p>Cessation of life (physical death) or separation from God (spiritual death).<\/p>\n<p class=\"h2\" id=\"OldTestamentView\">Old Testament View<\/p>\n<p>In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindicate his character prior to death (Jb 19:25-26). Only in Ecclesiastes 3:19-20 is outright pessimism expressed in the face of death—and that book probably shows considerable non-Hebraic influence.<\/p>\n<p>Death, although a natural ending to life, was never viewed as pleasant. Death cut one off from human community as well as from the presence and service of God. God may offer comfort in the face of death (Ps 73:23-28), but he is rarely portrayed as present with the dead, and that only in later biblical literature (Ps 139:8). For that reason, death was never viewed as the threshold to a better life.<\/p>\n<p>The relationship of sin to death is seen in the death penalty in the law of Moses. A serious offender was put to death. The punitive phrase “he shall be cut off” implied that although the nation went on living, the criminal was separated from it by death. The Israelites were warned that to disobey God’s commandments could bring premature death as a consequence of breaking fellowship with God (Dt 30:15-20; Jer 21:8; Ez 18:21-32).<\/p>\n<p>In the intertestamental period, as Jewish ideas of afterlife and resurrection developed more explicitly, so too did Jewish thinking about death. Death itself, not just a premature death, came to be seen as an evil result of sin (2 Esd 3:7; Ecclus 25:24). Sometimes all death is depicted as the result of the “first sin” (Adam and Eve’s disobedience). In other references, everyone dies as a result of his or her own sin. The first clear indication in Scripture of a resurrection of the dead and a final judgment or punishment occurs in the book of Daniel (Dn 12:2), one of the last OT books to be written. That teaching is echoed throughout the intertestamental period (2 Esd 7:31-44). During that time, it was believed that the soul survived death either in some immortal form (Wisd of Sol 3:4; 4:1; 4 Macc 16:13; 17:12) or awaiting the resurrection (1 Enoch 102). Some of those extrabiblical writings incorporated Greek ideas that the body was a burden to be gotten rid of—a notion foreign to Hebrew thought.<\/p>\n<p>The concept of resurrection and a life redeemed from death, however, set the stage for the NT revelation focusing on Christ’s resurrection and his conquest of death.<\/p>\n<p class=\"h2\" id=\"NewTestamentView\">New Testament View<\/p>\n<p>In the NT, death is seen more as a theological problem than as a personal event. Death goes beyond the simple ending of physical life, which the authors accept almost without difficulty. Death is seen as affecting every part of a person’s life. God alone is immortal, the source of all life in the world (Rom 4:17; 1 Tm 6:16). Only as human beings are properly related to God’s life can they live. But it has been unnatural for people to be in personal communion with the divine source of life since sin was introduced into the world (Rom 5:12, 17-18; 1 Cor 15:22). When Adam separated himself from God, that separation brought death. Each human being has followed in Adam’s footsteps (Rom 3:23; 5:12), bringing death for everyone as the absolutely necessary result (Rom 6:23; Heb 9:27). Death, then, is not merely something that happens to people at the end of their lives; it is also the living out of their lives apart from fellowship with God.<\/p>\n<p>The extent of death’s domination is vast. It affects every aspect of culture. All of human life is lived under the shadow of the fear of death (Rom 8:15; Heb 2:15). Death reigns over all that is “of the flesh” (Rom 8:6). Anyone not living in relationship to Christ lives in a state of death (Jn 3:16-18; 1 Jn 5:12). The devil, who rules the world, is the lord of death (Heb 2:14). Death is sometimes personified as a demonic power at large in the world but finally brought to bay by Christ himself, the only one who could master it (1 Cor 15:26-27; Rv 6:8; 20:13-14).<\/p>\n<p>Christ died, was buried, and rose again on the third day (Rom 4:25; 1 Cor 15:3-4; 1 Thes 4:14). Through that historic event, the power of death was broken. The NT in various ways expresses Christ’s subjection to death in payment for sin. He became obedient to death (Phil 2:8); he died as a sacrifice for the sins of all (1 Cor 5:7; 2 Cor 5:15); and he descended into hades, the place of the dead (1 Pt 3:18-19). The major point of all such passages is that he did not remain dead but defeated the devil, took the power (keys) of death, and ascended in victory (Heb 2:14-15; Rv 1:17-18). Jesus Christ worked not for his own benefit but for those who commit themselves to him (Mk 10:45; Rom 5:6-8; 1 Thes 5:9-10). By accepting a death he did not deserve, Christ has broken the power of death for his followers.<\/p>\n<p>The Christian is thus delivered from “this body of death” (Rom 7:24) by the power of Christ. Salvation comes through being baptized into Christ’s death (6:3-4), and “dying with Christ” to the world and the law (Rom 7:6; Gal 6:14; Col 2:20). That is, the death of Christ is counted by God as the believer’s death. The rebellious world’s sin (Rom 6:6) and self-idolatry (living for oneself, 2 Cor 5:14-15) become things of the past. The death of Jesus for his people is the means by which his life is given to them (4:10). The result is that believers are separated from the world just as they were once separated from God. From the world’s point of view, they are dead; Christ is their only life (Col 3:3).<\/p>\n<p>The apostle John expressed it somewhat differently. Jesus came into the world to give life to the dead (Jn 5:24). That life-giving will not happen at the resurrection; it is already happening. All who commit themselves to Jesus pass immediately from death to life. Or, to put it another way, those who keep (obey) his words will never see death (8:51-52). The point is that all who are outside Christ are already dead, and those trusting in Christ are already enjoying life. The radical difference between the Christian and the non-Christian is a difference between life and death.<\/p>\n<p>Naturally, the NT writers knew that Christians die; their problem was to find words to explain the difference from non-Christian death. Believers who die physically are said to be “dead in Christ” (1 Thes 4:16). Or they are not dead at all, but merely “asleep” (1 Cor 15:6, 18, 20, 51; 1 Thes 4:13-15; cf. Jesus’ words, Jn 11:11-14). Although their bodies are dead, deceased believers are not separated from Christ; that is, they are not really dead. All the powers of death and hell cannot separate believers from Christ (Rom 8:38-39). For them, death is not a loss but a gain; it brings them closer to Christ (2 Cor 5:1-10; Phil 1:20-21). What is more, believers will share in Christ’s victory over physical death as well. Because he is the “firstfruits” of those rising from the dead (1 Cor 15:20; Col 1:18), those “in Christ” will rise “on the last day” to be with him, whole and complete.<\/p>\n<p>On the other hand, for those who do not belong to Christ, there is a final, total separation from God. At the last judgment, all whose names are not “written in the Book of Life” are consigned to a lake of fire, in the company of death itself and hades. That final separation from God is the “second death” (Rv 20:14). Christians, however, have been saved from death (Jas 5:20; 1 Jn 3:14). The second death has no power over those who are faithful to Christ (Rv 2:11; 20:6). Instead, they will live with God, in whose presence there can be no death, for he is life itself (21:4).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Intermediate State; Wrath of God.<\/p>","summary_ro":"DEATH Cessation of life (physical death) or separation from God (spiritual death). Old Testament View In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindi...","summary_en":"DEATH Cessation of life (physical death) or separation from God (spiritual death). Old Testament View In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindi...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17650,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"State*, Intermediate","title_en":"State*, Intermediate","content_ro":"<h3>INTERMEDIATE STATE*<\/h3>\n<p>State of the human person after death and before the final resurrection. Such teaching is more developed in the NT than in the OT, though it is a mistake to think that reference to it is totally absent in the OT (Jb 19:25). According to Christ, the intermediate state is deducible from such texts as Exodus 3:6 (Mt 22:32). Even in the NT, an account of the intermediate state is not given explicitly but may be inferred from teaching about the physical death and resurrection of all people, but especially of believers. This is taught by Christ himself (Mt 22:30-32) and by the apostles, particularly Paul (1 Cor 15). In addition, the biblical teaching that the human being is a unity of soul and body and not simply a soul that happens to be embodied (Gn 2:7) has implications for a person’s state after death. From such data two conclusions regarding the intermediate state may be drawn. The first is that physical death is not the total cessation of the life of the individual but that the person lives on, not merely in the memories of those who survive, but as a distinct personality, and in the case of believers with awareness of the loving presence of God (Phil 1:23). The second conclusion is that such an existence is not a fully human existence but is incomplete or anomalous, since being embodied is essential for an individual to be in God’s image. The individual, surviving death, awaits the resurrection of the body when, in the case of a Christian, he or she will experience complete redemption, a state of complete emancipation from sin in the presence of Christ (1 Cor 15:50-58). The biblical data regarding the character of the intermediate state of those who are outside Christ is less clear, including as it does the difficult reference to Christ’s preaching to the “imprisoned” spirits (1 Pt 3:19-20).<\/p>\n<p>Scripture is restrained in its portrayal of what life in the intermediate state is like. Paul says of himself that after his death he will be “with Christ, which is far better” (Phil 1:23) but he gives no details. Nor is it wise to look for such details in such biblical incidents as that of Saul and the medium at Endor (1 Sm 28:7), which is subject to a number of different interpretations. Even Christ’s parable of the rich man and Lazarus (Lk 16:19-31), because of its obviously symbolic character and its avowed purpose of teaching about the importance of the present life for a person’s eternal destiny, must be treated with caution. Perhaps the most that can be said is that the dead in Christ are “immediately with God” and that they rest in his loving presence until the resurrection, while the unsaved are in a comfortless condition awaiting their resurrection to judgment (Jn 5:29).<\/p>\n<p>Discussion of the intermediate state in the history of Christian thought has focused upon three separate aspects that may help to clarify the biblical data further. First, under the influence of Greek philosophical ideas, there has been a recurring Platonic influence in Christian theology in which the Pauline contrast between the flesh and the spirit has been misinterpreted and the soul has been emphasized at the expense of the body, with the result that the prospective resurrection of the dead and its eschatological setting has either been played down or eliminated altogether because of its allegedly physical (and therefore unspiritual) aspect. The doctrine of the immortality of the disembodied soul is sometimes substituted for the idea of an intermediate state prior to resurrection, but without any warrant from Scripture. In modern theology a tendency to discount the historical has tended to displace the earlier discounting of the physical, but with much the same effect, at best a spiritualizing of postmortem existence, at worst a denial of any such existence. But it is clear from Scripture that the intermediate state is a state between two phases of embodiment, the present state of physical embodiment and that of “spiritual embodiment” (1 Cor 15:44), which is to occur at Christ’s second coming (v 23).<\/p>\n<p>Second, during the Reformation, a controversy arose between John Calvin and some of the Anabaptists over “soul sleep.” Calvin vehemently maintained that the intermediate state is one of conscious awareness of God’s presence—something his opponents denied. For Calvin such a denial was equivalent to holding that the soul is annihilated at death and to denying that Christ exercises rule over the dead before they are resurrected. Calvin’s view is supported by Paul’s affirmation that nothing separates the believer from the love of God—not even death (Rom 8:35-39). The biblical teaching that upon death the believer “sleeps” (1 Thes 4:14) is interpreted to mean that the dead no longer communicate with the living on earth and no longer engage in labor, but are in repose. To “fall asleep in Jesus” is thus to enjoy the presence of Jesus in a disembodied state, the nearest analogy of which in present experience may be found in dreaming when the awareness of the dreamer does not depend upon the functioning of any of the bodily senses.<\/p>\n<p>A third focus for Christian thought has been on whether or not a person’s eternal state is fixed at the time of death, or whether repentance and spiritual growth and purgation are possible or inevitable after death. It is the teaching of the Roman Catholic Church that death is followed by purgatory for all who are imperfect. In purgatory the soul is freed from the remnants of sin, and the period of purgation may be lessened by the gifts, prayers, and masses of those who survive the deceased. Such a view is rejected by most Protestants as being inconsistent with the biblical teaching on the complete and finished work of Christ (Heb 9:28), on the impossibility of one human being meriting or otherwise gaining grace for another (Lk 17:10), and on the biblical teaching that the eternal state of the soul is determined by its condition at death (Heb 9:27).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Hades; Heaven; Hell; Paradise; Sheol.<\/p>","content_en":"<h3>INTERMEDIATE STATE*<\/h3>\n<p>State of the human person after death and before the final resurrection. Such teaching is more developed in the NT than in the OT, though it is a mistake to think that reference to it is totally absent in the OT (Jb 19:25). According to Christ, the intermediate state is deducible from such texts as Exodus 3:6 (Mt 22:32). Even in the NT, an account of the intermediate state is not given explicitly but may be inferred from teaching about the physical death and resurrection of all people, but especially of believers. This is taught by Christ himself (Mt 22:30-32) and by the apostles, particularly Paul (1 Cor 15). In addition, the biblical teaching that the human being is a unity of soul and body and not simply a soul that happens to be embodied (Gn 2:7) has implications for a person’s state after death. From such data two conclusions regarding the intermediate state may be drawn. The first is that physical death is not the total cessation of the life of the individual but that the person lives on, not merely in the memories of those who survive, but as a distinct personality, and in the case of believers with awareness of the loving presence of God (Phil 1:23). The second conclusion is that such an existence is not a fully human existence but is incomplete or anomalous, since being embodied is essential for an individual to be in God’s image. The individual, surviving death, awaits the resurrection of the body when, in the case of a Christian, he or she will experience complete redemption, a state of complete emancipation from sin in the presence of Christ (1 Cor 15:50-58). The biblical data regarding the character of the intermediate state of those who are outside Christ is less clear, including as it does the difficult reference to Christ’s preaching to the “imprisoned” spirits (1 Pt 3:19-20).<\/p>\n<p>Scripture is restrained in its portrayal of what life in the intermediate state is like. Paul says of himself that after his death he will be “with Christ, which is far better” (Phil 1:23) but he gives no details. Nor is it wise to look for such details in such biblical incidents as that of Saul and the medium at Endor (1 Sm 28:7), which is subject to a number of different interpretations. Even Christ’s parable of the rich man and Lazarus (Lk 16:19-31), because of its obviously symbolic character and its avowed purpose of teaching about the importance of the present life for a person’s eternal destiny, must be treated with caution. Perhaps the most that can be said is that the dead in Christ are “immediately with God” and that they rest in his loving presence until the resurrection, while the unsaved are in a comfortless condition awaiting their resurrection to judgment (Jn 5:29).<\/p>\n<p>Discussion of the intermediate state in the history of Christian thought has focused upon three separate aspects that may help to clarify the biblical data further. First, under the influence of Greek philosophical ideas, there has been a recurring Platonic influence in Christian theology in which the Pauline contrast between the flesh and the spirit has been misinterpreted and the soul has been emphasized at the expense of the body, with the result that the prospective resurrection of the dead and its eschatological setting has either been played down or eliminated altogether because of its allegedly physical (and therefore unspiritual) aspect. The doctrine of the immortality of the disembodied soul is sometimes substituted for the idea of an intermediate state prior to resurrection, but without any warrant from Scripture. In modern theology a tendency to discount the historical has tended to displace the earlier discounting of the physical, but with much the same effect, at best a spiritualizing of postmortem existence, at worst a denial of any such existence. But it is clear from Scripture that the intermediate state is a state between two phases of embodiment, the present state of physical embodiment and that of “spiritual embodiment” (1 Cor 15:44), which is to occur at Christ’s second coming (v 23).<\/p>\n<p>Second, during the Reformation, a controversy arose between John Calvin and some of the Anabaptists over “soul sleep.” Calvin vehemently maintained that the intermediate state is one of conscious awareness of God’s presence—something his opponents denied. For Calvin such a denial was equivalent to holding that the soul is annihilated at death and to denying that Christ exercises rule over the dead before they are resurrected. Calvin’s view is supported by Paul’s affirmation that nothing separates the believer from the love of God—not even death (Rom 8:35-39). The biblical teaching that upon death the believer “sleeps” (1 Thes 4:14) is interpreted to mean that the dead no longer communicate with the living on earth and no longer engage in labor, but are in repose. To “fall asleep in Jesus” is thus to enjoy the presence of Jesus in a disembodied state, the nearest analogy of which in present experience may be found in dreaming when the awareness of the dreamer does not depend upon the functioning of any of the bodily senses.<\/p>\n<p>A third focus for Christian thought has been on whether or not a person’s eternal state is fixed at the time of death, or whether repentance and spiritual growth and purgation are possible or inevitable after death. It is the teaching of the Roman Catholic Church that death is followed by purgatory for all who are imperfect. In purgatory the soul is freed from the remnants of sin, and the period of purgation may be lessened by the gifts, prayers, and masses of those who survive the deceased. Such a view is rejected by most Protestants as being inconsistent with the biblical teaching on the complete and finished work of Christ (Heb 9:28), on the impossibility of one human being meriting or otherwise gaining grace for another (Lk 17:10), and on the biblical teaching that the eternal state of the soul is determined by its condition at death (Heb 9:27).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Hades; Heaven; Hell; Paradise; Sheol.<\/p>","summary_ro":"INTERMEDIATE STATE* State of the human person after death and before the final resurrection. Such teaching is more developed in the NT than in the OT, though it is a mistake to think that reference to it is totally absent in the OT (Jb 19:25). According to Christ, the intermediate state is deducible from such texts as Exodus 3:6 (Mt 22:32). Even in the NT, an account of the intermediate state is not given explicitly but may be inferred from teaching about the physical death and resurrection o...","summary_en":"INTERMEDIATE STATE* State of the human person after death and before the final resurrection. Such teaching is more developed in the NT than in the OT, though it is a mistake to think that reference to it is totally absent in the OT (Jb 19:25). According to Christ, the intermediate state is deducible from such texts as Exodus 3:6 (Mt 22:32). Even in the NT, an account of the intermediate state is not given explicitly but may be inferred from teaching about the physical death and resurrection o...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23443,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lord","title_en":"Lord","content_ro":"<h3>LORD<\/h3>\n<p>“Lord” in English is the rendering of the Hebrew <span class=\"hebrew\" lang=\"he\">‘adonai<\/span> or of the Greek <span class=\"greek\" lang=\"el\">kurios<\/span><em>.<\/em> The Hebrew YHWH is usually rendered “<span>Lord<\/span>”; <em>See<\/em> Yahweh (YHWH).<\/p>\n<p>God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10).<\/p>\n<p>The later prophets indicated that God is Lord or King of history because he directs the affairs of humans and nations (1 Kgs 19:15-18; Is 10:5-9; Am 9:7) and he is the Lord of universal morality (Ez 25–32; Am 1:3–2:16). But he is especially the Lord of Israel; his expressed will represents their civil and religious constitution and demands absolute obedience (Ex 20:2). The divine sovereignty was, however, Israel’s comfort under oppression and hope for the future, when a triumphant Day of the Lord would right its wrongs, punish its oppressors, and restore its glory (Is 2:2-4, 11-12; 34:8; Ez 30:1-5; Jl 2:31–3:1).<\/p>\n<p>In the Septuagint, the regular expression for “Lord\/ lord\/master” is <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which in the Greek NT also is used of masters, husbands, and rulers (Mt 25:11; Lk 14:21; Acts 25:26; 1 Pt 3:6); of God (Mt 11:25; Heb 8:2); and of pagan gods (1 Cor 8:5). It is used of Jesus as a customary title of respect (“sir,” Mt 8:2; 15:25); it also retains its Septuagint associations of faith, reverence, and worship (Mt 3:3; Lk 7:13; Acts 5:14; 9:10; 1 Cor 6:13-14; Heb 2:3; Jas 5:7); it appears in phrases like “the Lord Jesus,” “the Lord’s Day,” “the Lord’s Table,” “the Spirit of the Lord” (who is also “Lord,” 2 Cor 3:17), “in the Lord,” “from the Lord,” “light in the Lord,” “boast in the Lord.” Sometimes it is not clear whether God or Christ is intended (Acts 9:31; 2 Cor 8:21). The title is attributed to Jesus himself in John 13:13-14; in John 20:28 Jesus accepts the title “My Lord and my God!”<\/p>\n<p>In the first Christian sermon Jesus’ lordship is made central to salvation (Acts 2:21). It appears that the public confession of Jesus as Lord was the approved focus and expression of Christian faith, and the basis of membership in the apostolic church (Acts 16:31; Rom 10:9; 1 Cor 12:3; Phil 2:11). Thus, it could become more a formal statement than a sincere expression of belief—hence, the warnings in Matthew 7:21 and Luke 6:46.<\/p>\n<p>From the first, such a confession was fraught with meaning. In common usage “lord” reflected the slave system and implied the absolute power exercised by the master over the purchased slave. So Paul unhesitatingly expounds the moral implications of Christian redemption (1 Cor 6:19-20; 7:22-23; <em>see<\/em> photo). To Jewish minds, the title had messianic overtones of kingship and authority (Lk 20:41-44), offending both Jews and Romans. Politically, “Lord” was a title claimed by Caesar. Therefore, it is significant that Jesus is called “King of kings and Lord of lords” during the age of Domitian when Caesar worship was mandated (Rv 17:14; 19:16).<\/p>\n\n<p>Among Greek-speaking Jews of the dispersion, familiar with the Septuagint, as among Gentiles, for whom “Lord” was the customary title for the many gods of polytheism, the application to Jesus of the epithet belonging to godhead was blasphemous, especially when associated with “Son of God,” prayer, praise, total devotion, and hope (1 Cor 8:5-6; Phil 2:9-11; 1 Thes 4:14-17). On every level, therefore, the adoring tribute given to Jesus was loaded not only with spiritual meaning but with positive and imminent danger.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; God, Names of.<\/p>","content_en":"<h3>LORD<\/h3>\n<p>“Lord” in English is the rendering of the Hebrew <span class=\"hebrew\" lang=\"he\">‘adonai<\/span> or of the Greek <span class=\"greek\" lang=\"el\">kurios<\/span><em>.<\/em> The Hebrew YHWH is usually rendered “<span>Lord<\/span>”; <em>See<\/em> Yahweh (YHWH).<\/p>\n<p>God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10).<\/p>\n<p>The later prophets indicated that God is Lord or King of history because he directs the affairs of humans and nations (1 Kgs 19:15-18; Is 10:5-9; Am 9:7) and he is the Lord of universal morality (Ez 25–32; Am 1:3–2:16). But he is especially the Lord of Israel; his expressed will represents their civil and religious constitution and demands absolute obedience (Ex 20:2). The divine sovereignty was, however, Israel’s comfort under oppression and hope for the future, when a triumphant Day of the Lord would right its wrongs, punish its oppressors, and restore its glory (Is 2:2-4, 11-12; 34:8; Ez 30:1-5; Jl 2:31–3:1).<\/p>\n<p>In the Septuagint, the regular expression for “Lord\/ lord\/master” is <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which in the Greek NT also is used of masters, husbands, and rulers (Mt 25:11; Lk 14:21; Acts 25:26; 1 Pt 3:6); of God (Mt 11:25; Heb 8:2); and of pagan gods (1 Cor 8:5). It is used of Jesus as a customary title of respect (“sir,” Mt 8:2; 15:25); it also retains its Septuagint associations of faith, reverence, and worship (Mt 3:3; Lk 7:13; Acts 5:14; 9:10; 1 Cor 6:13-14; Heb 2:3; Jas 5:7); it appears in phrases like “the Lord Jesus,” “the Lord’s Day,” “the Lord’s Table,” “the Spirit of the Lord” (who is also “Lord,” 2 Cor 3:17), “in the Lord,” “from the Lord,” “light in the Lord,” “boast in the Lord.” Sometimes it is not clear whether God or Christ is intended (Acts 9:31; 2 Cor 8:21). The title is attributed to Jesus himself in John 13:13-14; in John 20:28 Jesus accepts the title “My Lord and my God!”<\/p>\n<p>In the first Christian sermon Jesus’ lordship is made central to salvation (Acts 2:21). It appears that the public confession of Jesus as Lord was the approved focus and expression of Christian faith, and the basis of membership in the apostolic church (Acts 16:31; Rom 10:9; 1 Cor 12:3; Phil 2:11). Thus, it could become more a formal statement than a sincere expression of belief—hence, the warnings in Matthew 7:21 and Luke 6:46.<\/p>\n<p>From the first, such a confession was fraught with meaning. In common usage “lord” reflected the slave system and implied the absolute power exercised by the master over the purchased slave. So Paul unhesitatingly expounds the moral implications of Christian redemption (1 Cor 6:19-20; 7:22-23; <em>see<\/em> photo). To Jewish minds, the title had messianic overtones of kingship and authority (Lk 20:41-44), offending both Jews and Romans. Politically, “Lord” was a title claimed by Caesar. Therefore, it is significant that Jesus is called “King of kings and Lord of lords” during the age of Domitian when Caesar worship was mandated (Rv 17:14; 19:16).<\/p>\n\n<p>Among Greek-speaking Jews of the dispersion, familiar with the Septuagint, as among Gentiles, for whom “Lord” was the customary title for the many gods of polytheism, the application to Jesus of the epithet belonging to godhead was blasphemous, especially when associated with “Son of God,” prayer, praise, total devotion, and hope (1 Cor 8:5-6; Phil 2:9-11; 1 Thes 4:14-17). On every level, therefore, the adoring tribute given to Jesus was loaded not only with spiritual meaning but with positive and imminent danger.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; God, Names of.<\/p>","summary_ro":"LORD “Lord” in English is the rendering of the Hebrew ‘adonai or of the Greek kurios. The Hebrew YHWH is usually rendered “Lord”; See Yahweh (YHWH). God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10). The la...","summary_en":"LORD “Lord” in English is the rendering of the Hebrew ‘adonai or of the Greek kurios. The Hebrew YHWH is usually rendered “Lord”; See Yahweh (YHWH). God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10). The la...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58420,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:14","title_en":"Study Note: 1 Tesaloniceni 4:14","content_ro":"<p><strong>4:14<\/strong> The central Christian creed, <em>that Jesus died and was raised to life again<\/em><em>,<\/em> is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • <em>God will bring back<\/em> refers to the resurrection of believers (1 Thes 4:16).<\/p>","content_en":"<p><strong>4:14<\/strong> The central Christian creed, <em>that Jesus died and was raised to life again<\/em><em>,<\/em> is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • <em>God will bring back<\/em> refers to the resurrection of believers (1 Thes 4:16).<\/p>","summary_ro":"4:14 The central Christian creed, that Jesus died and was raised to life again, is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • God will bring back refers to the resurrection of believers (1 Thes 4:16).","summary_en":"4:14 The central Christian creed, that Jesus died and was raised to life again, is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • God will bring back refers to the resurrection of believers (1 Thes 4:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86046,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:14","title_en":"Study Note: 1 Tesaloniceni 4:14","content_ro":"<p><strong>4:14<\/strong> The central Christian creed, <em>that Jesus died and was raised to life again<\/em><em>,<\/em> is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • <em>God will bring back<\/em> refers to the resurrection of believers (1 Thes 4:16).<\/p>","content_en":"<p><strong>4:14<\/strong> The central Christian creed, <em>that Jesus died and was raised to life again<\/em><em>,<\/em> is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • <em>God will bring back<\/em> refers to the resurrection of believers (1 Thes 4:16).<\/p>","summary_ro":"4:14 The central Christian creed, that Jesus died and was raised to life again, is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • God will bring back refers to the resurrection of believers (1 Thes 4:16).","summary_en":"4:14 The central Christian creed, that Jesus died and was raised to life again, is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • God will bring back refers to the resurrection of believers (1 Thes 4:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113672,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:14","title_en":"Study Note: 1 Tesaloniceni 4:14","content_ro":"<p><strong>4:14<\/strong> The central Christian creed, <em>that Jesus died and was raised to life again<\/em><em>,<\/em> is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • <em>God will bring back<\/em> refers to the resurrection of believers (1 Thes 4:16).<\/p>","content_en":"<p><strong>4:14<\/strong> The central Christian creed, <em>that Jesus died and was raised to life again<\/em><em>,<\/em> is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • <em>God will bring back<\/em> refers to the resurrection of believers (1 Thes 4:16).<\/p>","summary_ro":"4:14 The central Christian creed, that Jesus died and was raised to life again, is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • God will bring back refers to the resurrection of believers (1 Thes 4:16).","summary_en":"4:14 The central Christian creed, that Jesus died and was raised to life again, is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • God will bring back refers to the resurrection of believers (1 Thes 4:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141298,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:14","title_en":"Study Note: 1 Tesaloniceni 4:14","content_ro":"<p><strong>4:14<\/strong> The central Christian creed, <em>that Jesus died and was raised to life again<\/em><em>,<\/em> is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • <em>God will bring back<\/em> refers to the resurrection of believers (1 Thes 4:16).<\/p>","content_en":"<p><strong>4:14<\/strong> The central Christian creed, <em>that Jesus died and was raised to life again<\/em><em>,<\/em> is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • <em>God will bring back<\/em> refers to the resurrection of believers (1 Thes 4:16).<\/p>","summary_ro":"4:14 The central Christian creed, that Jesus died and was raised to life again, is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • God will bring back refers to the resurrection of believers (1 Thes 4:16).","summary_en":"4:14 The central Christian creed, that Jesus died and was raised to life again, is the foundation for hope in the face of death, guaranteed by the resurrection of Christ (1 Cor 15). • God will bring back refers to the resurrection of believers (1 Thes 4:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65297,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92923,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120549,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148175,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":28895,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Parousia*","title_en":"Parousia*","content_ro":"<h3>PAROUSIA*<\/h3>\n<p>Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages.<\/p>\n<p>Paul was probably responsible for the technical emphasis on Christ’s return. While rejecting all attempts to calculate the time (1 Thes 5:1-2; 2 Thes 2:2-3; cf. Mt 24:4-36), he nonetheless paints a vivid picture of the Parousia (1 Thes 4:13-18; 2 Thes 1:7–2:8; see also 1 Cor 15:20-28, 50-55). According to his teaching, it will be a personal, visible, sudden, and glorious coming (1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15-17). Though apparently he felt he and his readers would experience Christ’s return (1 Thes 4:15; cf. Rom 8:23; 13:11), his approaching martyrdom caused him to moderate his thinking (Phil 1:23). James, also sensing the delay in Christ’s return, called for patience (Jas 5:7-8). Peter, too, cautioned against allowing the delay to create doubt (2 Pt 3:8-10). The message is not myth (2 Pt 1:16), and scoffers will be silenced (3:3-4). John encouraged consistent faith lest the believer be put to shame at his coming (1 Jn 2:28).<\/p>\n<p><em>See also<\/em> Eschatology; Second Coming of Christ.<\/p>","content_en":"<h3>PAROUSIA*<\/h3>\n<p>Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages.<\/p>\n<p>Paul was probably responsible for the technical emphasis on Christ’s return. While rejecting all attempts to calculate the time (1 Thes 5:1-2; 2 Thes 2:2-3; cf. Mt 24:4-36), he nonetheless paints a vivid picture of the Parousia (1 Thes 4:13-18; 2 Thes 1:7–2:8; see also 1 Cor 15:20-28, 50-55). According to his teaching, it will be a personal, visible, sudden, and glorious coming (1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15-17). Though apparently he felt he and his readers would experience Christ’s return (1 Thes 4:15; cf. Rom 8:23; 13:11), his approaching martyrdom caused him to moderate his thinking (Phil 1:23). James, also sensing the delay in Christ’s return, called for patience (Jas 5:7-8). Peter, too, cautioned against allowing the delay to create doubt (2 Pt 3:8-10). The message is not myth (2 Pt 1:16), and scoffers will be silenced (3:3-4). John encouraged consistent faith lest the believer be put to shame at his coming (1 Jn 2:28).<\/p>\n<p><em>See also<\/em> Eschatology; Second Coming of Christ.<\/p>","summary_ro":"PAROUSIA* Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages. Pau...","summary_en":"PAROUSIA* Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages. Pau...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29228,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Paul, the Apostle","title_en":"Paul, the Apostle","content_ro":"<h3>PAUL, T<span>he Apostle<\/span><\/h3>\n<p>Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles.<\/p>\n<p>Preview<\/p>\n<p>• Family and Cultural Background<\/p>\n<p>• Education<\/p>\n<p>• Saul the Persecutor<\/p>\n<p>• Conversion and Calling<\/p>\n<p>• Preparation for Ministry<\/p>\n<p>• Sent Out from Antioch<\/p>\n<p>• Traveling with Barnabas<\/p>\n<p>• The Council of Jerusalem<\/p>\n<p>• Further Travel<\/p>\n<p>• Labor in the Gospel<\/p>\n<p>• The Arrest in Jerusalem<\/p>\n<p>• Voyage and Stay in Rome<\/p>\n<p>• Final Years and Martyrdom<\/p>\n<p class=\"h2\" id=\"FamilyandCulturalBackground\">Family and Cultural Background<\/p>\n<p>Paul was born around <span>AD<\/span> 10, a Jew in a family of Pharisees (Acts 23:6) of the tribe of Benjamin (Phil 3:5) in Tarsus of Cilicia (Acts 9:11; 21:39; 22:3), a center of commerce and learning that embraced the Hellenistic spirit and Roman politics. It was a city of which he could be proud (21:39). His parents named him Saul, perhaps after the first king of Israel, who was also a Benjaminite (1 Sm 11:15; Acts 13:21), but Acts 13:9 notes that he “was also called Paul.” He uses the Roman name Paul throughout his letters.<\/p>\n<p>From religious parents Paul received knowledge of the Law and Prophets and the Hebrew and Aramaic languages (Acts 21:40; 22:2-3; 23:6; Gal 1:14; Phil 3:5-6). Tarsus, however, was not a Jewish city. Rather, it had a Greek character, being a place where the Greek language was spoken and Greek literature was cultivated. This accounts for Paul’s familiarity with Greek (Acts 21:37), the language of the streets and shops of Tarsus.<\/p>\n<p>Jews were brought to Tarsus, the capital of the Roman province of Cilicia, in 171 <span>BC<\/span> to promote business in the region. At that time Paul’s ancestors were probably given Roman citizenship. Paul inherited from his father both Tarsisian and Roman citizenship, which would prove to be of great value to Paul in his later life as he traveled with the gospel throughout the Roman Empire (Acts 16:37; 22:25-29; 23:27). Paul may have had several brothers and sisters, but Acts 23:16 mentions only one sister, whose son performed a lifesaving act for his uncle.<\/p>\n<p>Paul was a tent maker (Acts 18:3). He may have learned this trade from his father, or he may have selected it as a means of self-support, as was the custom of those in rabbinical training. Tarsus was well known for the goat’s-hair cloth called cilicium. It was the weaving of this cloth and the fashioning of it into tents, sails, awnings, and cloaks that gave Paul his economic independence during his apostolic ministry (Acts 18:3; 20:34; 28:30; 2 Cor 11:9; 1 Thes 2:9; 2 Thes 3:8).<\/p>\n<p class=\"h2\" id=\"Education\">Education<\/p>\n<p>Although born in Tarsus, Paul testified to the Jews in Jerusalem that he had been brought up in this city and studied under Gamaliel (Acts 22:3). It is not clear when Paul was first brought to Jerusalem, but it is likely that sometime between the ages of 13 and 20 he began his formal rabbinical studies. His teacher, Gamaliel, was the grandson of Hillel, founder of a Pharisaic school whose teachings run through the Talmudic writings to this day. This is the same Gamaliel whose wisdom persuaded the Sanhedrin to spare the lives of Peter and the apostles (5:33-40). No doubt, it was while studying under Gamaliel in Hillel’s school that Paul began to advance in Judaism beyond many Jews of his own age and became extremely zealous for the traditions of his fathers (Gal 1:14). Perhaps then also Paul began to experience the struggles with the law he would later describe in Romans 7.<\/p>\n<p>While Paul was studying the Jewish law in Jerusalem, Jesus was working as a carpenter in Nazareth. Then Jesus gathered the disciples who would one day be Paul’s coworkers in the gospel, fulfilled his ministry, and accomplished redemption on the cross of Calvary (<span>AD<\/span> 30). Christ’s resurrection gave birth to the church, which was baptized in the Holy Spirit at the Feast of Pentecost in Jerusalem.<\/p>\n<p class=\"h2\" id=\"SaulthePersecutor\">Saul the Persecutor<\/p>\n<p>Shortly after these world-changing events, the members of certain synagogues in Jerusalem, including the Cilician synagogue, that of Paul’s native land (Acts 6:9), could not withstand the wisdom and spirit (v 10) of a member of the church in Jerusalem named Stephen (vv 5, 8). They accused him of blasphemy before the Sanhedrin (vv 11-15) and after his eloquent defense (7:1-53) dragged him out of the city, where he was stoned to death. He became the first Christian martyr. The record does not fully reveal the role Paul played in these proceedings, but we know that he was present and prominent because the witnesses against Stephen, who were required to throw the first stones in the execution, “laid their clothes at the feet of a young man called Saul [Paul]” (v 58, <span>niv<\/span>).<\/p>\n<p>At Stephen’s trial, Paul heard Stephen’s historical method of defense, and he later used it himself at Antioch of Pisidia (Acts 13:16-41). He witnessed the man with the face of an angel (6:15), full of the Holy Spirit, looking above and proclaiming “the heavens opened, and the Son of man standing at the right hand of God” (7:56). Stephen’s death initiated the events that would culminate in Paul’s conversion and commission as the apostle to the Gentiles. But at that time Paul was a leader of the oppressors of the church. He breathed threats and murder against the disciples of the Lord (9:1); he persecuted the church of God and tried to destroy it (Gal 1:13) by imprisoning Christians, both male and female (Acts 22:4), in many cities.<\/p>\n<p class=\"h2\" id=\"ConversionandCalling\">Conversion and Calling<\/p>\n<p>Paul had obtained letters from the high priest in Jerusalem to the synagogues in Damascus authorizing him to arrest the believers there and bring them to Jerusalem for trial (Acts 9:1-2). Paul traveled to Damascus for this purpose. Then, on the outskirts of the city, came the event that was to transform this law-keeping persecutor of Jesus Christ and blasphemous destroyer of the infant church into the chief propagator of the gospel of grace and master builder of the church (1 Cor 3:10; 1 Tm 1:13). This was the occasion of Paul’s conversion (c. <span>AD<\/span> 31–33). It was of such revolutionary and lasting importance that three detailed accounts of it are given in the book of Acts (Acts 9:1-19; 22:1-21; 26:1-23), and many references are given to it in Paul’s own writings (1 Cor 9:1; 15:8; Gal 1:15-16; Eph 3:3; Phil 3:12).<\/p>\n<p>At that time a light from heaven, brighter than the midday sun, shone around Paul and his traveling companions, and they fell to the ground (Acts 26:13-14). Only Paul, however, heard the voice of Jesus instruct him in his commission as a minister and witness to the Gentiles (vv 14-18). Temporarily blinded, Paul was led into Damascus (9:8). There, the disciple Ananias and the Christian community forgave Paul, baptized him, and helped him through the bewildering event of his conversion (vv 10-22). After a short time with the church there, Paul was threatened with death by the Jews to whom he preached Jesus (vv 20-22), but he was protected by the believers and ingeniously delivered from his persecutors (vv 23-25).<\/p>\n<p class=\"h2\" id=\"PreparationforMinistry\">Preparation for Ministry<\/p>\n<p>Then began a period of preparation, which lasted about 13 years. During this time, Paul first was in the desert of Arabia for three years. Here was his opportunity to pray and reflect on Stephen’s defense to the Sanhedrin, the momentous significance of his conversion, the vision he received of Jesus Christ, and the meaning of all this in the light of Jewish theology. Following this, Paul returned to Damascus and then visited Peter in Jerusalem for 15 days (Gal 1:17-18).<\/p>\n<p>At first, the disciples in Jerusalem were afraid of him because they did not believe he was a disciple of Jesus (Acts 9:26), but he was championed by Barnabas and thus accepted by the believers in Jerusalem (vv 27-28). While there, Paul may have heard the oral gospel, a summary of the words and deeds of Jesus, handed down to all converts. This would have included the institution of the Lord’s Supper (1 Cor 11:23-25), specific words of the Lord (Acts 20:35; 1 Cor 7:10; 9:14), the appearances of the resurrected Christ (1 Cor 15:3-8), and the spirit and character of Jesus (2 Cor 10:1; Phil 2:5-8). Paul also preached in Jerusalem, perhaps in the same synagogues in which he had heard Stephen. However, when his life was again threatened by the Jews, the believers sent him away to Tarsus (Acts 9:29-30; Gal 1:21).<\/p>\n<p>The end of Paul’s preparation came when Barnabas went to Tarsus to look for him and bring him to Antioch. By this time Paul had lived for 10 years in Cilicia. Since his conversion, before being sent to Tarsus, he had proclaimed Jesus (Acts 9:20), speaking boldly in the name of the Lord (v 27). There is no reason to think he did otherwise while living among the Gentiles in Cilicia. In fact, his work may have been so effective that he began to attract attention in Antioch. During these years, Paul probably underwent many of the sufferings mentioned in 2 Corinthians 11:24-26. Several scholars think that the ecstatic experience mentioned in 2 Corinthians 12:1-9, with its accompanying thorn in the flesh, also took place before he came to Antioch.<\/p>\n<p class=\"h2\" id=\"SentOutfromAntioch\">Sent Out from Antioch<\/p>\n<p>The church in Antioch had its origins in the persecution fomented by Paul after the death of Stephen. Until they arrived in Antioch, the scattered believers had only spoken the word to Jews (Acts 11:19). It was here that the Gentiles first heard the Good News (v 20), and many became believers (v 21). It is fitting that Paul, the apostle to the Gentiles (Acts 22:21; Rom 11:13), who was as yet unknown by sight to the churches of Judea (Gal 1:22), should appear in Antioch to formally begin the ministry to which he was called (Acts 26:17-18).<\/p>\n<p>Barnabas and Paul stayed with the church in Antioch for a year. Their work there was so blessed that a new name, Christian, was coined to distinguish the believers in Antioch from Gentiles and Jews (Acts 11:26). Hearing of a famine in Judea, the disciples in Antioch determined to send relief to the believers in Judea and did so by Barnabas and Paul (v 30). Such a gift displayed to the Jewish churches the potency of the gospel among the Gentiles. Their mission complete, Barnabas and Paul returned to Antioch with John Mark (12:25), Barnabas’s cousin (Col 4:10).<\/p>\n<p>Beginning from the Day of Pentecost, the work in the gospel had been casual and incidental. Contacts were made in the homes, the marketplace, the streets, synagogues, highways, etc. (Acts 3:1; 5:12, 42; 8:26-29; 10:22). But in Antioch the Holy Spirit initiated a determined effort to evangelize a section of the Roman Empire (13:1-3). By the Holy Spirit’s instructions, the church separated Barnabas and Paul for this work. With the prayers and encouragement of this church, and with John Mark as their assistant, Barnabas and Paul, sent out by the Holy Spirit, sailed for Cyprus (v 4).<\/p>\n\n<p class=\"h2\" id=\"TravelingwithBarnabas\">Traveling with Barnabas<\/p>\n<p>Arriving in Salamis, they preached in the synagogues as they traveled the length of the island to Paphos (Acts 13:5-6). There the Roman proconsul, Sergius Paulus, wanted to hear the word of God (v 7). A magician named Elymas Bar-Jesus tried to prevent the proconsul from believing in Jesus but was stricken with temporary blindness by Paul’s command (vv 8-11). This was the first manifestation in Paul of the signs of an apostle (2 Cor 12:12). From then on, the name Paul, not Saul, is used in Luke’s record of the Acts of the Apostles (Acts 13:9), and Paul replaced Barnabas as the leader of the party. So “Paul and his company” set sail from Paphos and arrived in Perga of Pamphylia (v 13). John Mark deserted them at Perga and returned to his home in Jerusalem (v 13). This caused discord (15:39), but Paul and Mark were later reconciled (Col 4:10; 2 Tm 4:11).<\/p>\n<p>Paul’s travels with the gospel now continued through the Roman province of Asia, specifically in the southern portion of Galatia, the areas of Pamphylia, Pisidia, and Lycaonia. The coastal area where the party landed is a hot, malarial region. It is thought that Paul contracted malaria there and so traveled inland through the mountains to the 4,000-foot- (1,219.2-meter-) high tablelands. Such a journey would have been full of dangerous rivers and bandits (2 Cor 11:26), but Paul was well cared for by the Galatian highlanders when he arrived (Gal 4:13-15) and was rewarded with a warm reception to his message (Acts 13:48-49).<\/p>\n<p>Paul and Barnabas were asked to speak at the synagogue of Antioch in Pisidia (Acts 13:15), and Paul delivered a discourse full of the characteristics of the gospel he would later record in his letters to the churches (vv 16-41). He was invited to speak the next week (v 42); nearly the whole city gathered together to hear the word of God (v 44). This stirred up jealousy in the Jews who opposed Paul’s words (v 45), causing the apostles’ dramatic turn to the Gentiles (vv 46-47). Many Gentiles in Antioch believed and spread the word throughout the region, but Paul and Barnabas were forced out and went to Iconium in Lycaonia (vv 48-51).<\/p>\n<p>The success in Antioch was duplicated in Iconium as was the Jews’ opposition (Acts 14:1), and the apostles fled from the threat of a stoning to Lystra and Derbe in Lycaonia (vv 5-6). In Lystra the signs of an apostle were again seen when Paul healed a man who had been crippled since birth (vv 8-10). The idolatrous citizens of the town, however, primed by the popular belief that Jupiter, accompanied by Mercury, had once visited their region, worshiped Paul and Barnabas as these deities (vv 11-13). Even the convincing words of Paul, whom they mistook for Mercury, hardly restrained the crowds from offering a sacrifice (vv 14-18).<\/p>\n<p>It was in Lystra that Paul was first given a taste of the same medicine he had once administered to Christians. The Jews stoned him, dragged him out of the city, and left him for dead (Acts 14:19). Timothy (16:1-3) may have been among the new disciples surrounding Paul as he lay outside the gate (14:20). Timothy was Paul’s son in the faith (1 Cor 4:17; 1 Tm 1:2), eyewitness to his suffering (2 Tm 3:10-11), faithful companion, and fellow worker (Acts 19:22; 20:4; Rom 16:21; 1 Thes 3:2). The next day Barnabas and Paul went on to Derbe (Acts 14:20).<\/p>\n<p>After making many disciples in Derbe, the apostles retraced their steps through Lystra, Iconium, and Antioch of Pisidia, strengthening and encouraging the new believers and appointing elders in each church (Acts 14:21-23). Arriving again in Perga, they sailed back to Antioch of Syria, where they reported to the church the wonderful news that God had opened a door of faith for the Gentiles (vv 25-27).<\/p>\n<p class=\"h2\" id=\"TheCouncilofJerusalem\">The Council of Jerusalem<\/p>\n<p>The Jews, who had dogged the steps of Paul and Barnabas throughout Galatia, followed on their heels to bewitch the Gentiles there, convincing them to desert the grace of Christ and submit to the Jewish law (Gal 1:6; 3:1). Shortly after the apostles’ return to Antioch, Judaizers came from Judea to Antioch, teaching salvation by the law (Acts 15:1). This began the war against the gospel of grace, which Paul preached.<\/p>\n<p>The church in Antioch sent Paul, Barnabas, and others to Jerusalem to settle the controversy of the law versus grace with the apostles and elders there (<span>AD<\/span> 49, Acts 15:2). Along the way to Jerusalem they spread the news of the conversion of the Gentiles. This brought great joy to the believers (v 3). Such joy was not shared by some in Jerusalem, who in the first meeting of the council said that the Gentiles should be ordered to keep the law of Moses (v 5).<\/p>\n<p>After this meeting, Paul and Barnabas met privately with Peter, John, and James (Gal 2:1-10) and explained the gospel they had been preaching to the Gentiles. These three leaders of the church in Jerusalem saw the grace that had been given to Paul to bring the gospel to the Gentiles and extended to him the “right hand of fellowship.” This private meeting seems to have decided the question of compliance to the Jewish law because in the next general meeting Peter said, “We believe that we shall be saved through the grace of the Lord Jesus” (Acts 15:11, <span>rsv<\/span>), and James reached the decision that “we should not trouble those of the Gentiles who turn to God” (Acts 15:19, <span>rsv<\/span>). This was a great victory for Paul and Barnabas, and the news was received with rejoicing by the church in Antioch (vv 30-35).<\/p>\n<p>Later, Peter visited Antioch and freely associated with the Gentile believers as he had timidly done in Cornelius’s house (Acts 10:28). This continued until “certain men came from James.” Their presence brought fear to Peter, clouding the light of the gospel of grace, and causing him to separate himself from the Gentiles. Peter’s action influenced others, including Barnabas, to do the same (Gal 2:12-13). Paul rose to the challenge of this serious crisis, confronted Peter publicly, and charged him with Judaizing and hypocrisy (v 14). Paul won the battle and rescued Peter and Barnabas with eloquent words on justification by faith (vv 15-21), but the Judaizers had resumed their war. From this time on, they did not rest; rather, they tormented and persecuted Paul all over the world. But the apostle did not submit to them for a moment. He was engaged in the fight of his life, so that the truth of the gospel might remain with the Gentile believers (v 5).<\/p>\n<p class=\"h2\" id=\"FurtherTravel\">Further Travel<\/p>\n<p>Paul wanted to visit the new believers and see how they were doing. So he proposed to Barnabas that they return to the cities where they had previously preached about Jesus (Acts 15:36). Barnabas wanted to take John Mark with them, but Paul would not take him since he had deserted them during their earlier journey (13:13). This sharp disagreement ended Barnabas’s association with Paul (15:37-39). Silas, a leader among the brothers in Jerusalem (v 22), accompanied Paul as he set out by land through Syria and Cilicia, strengthening the churches (vv 40-41).<\/p>\n<p>Beginning from Derbe in Galatia, Paul and Silas revisited the churches Paul had established with Barnabas. While in Lystra, they were joined by Timothy (Acts 16:1-3). The apostles delivered to these young churches the letter drafted by the elders and apostles in Jerusalem concerning the observance of the law (15:23-29), thus strengthening and increasing them (16:4-5).<\/p>\n<p>It is likely that Ephesus, a major city in the Roman province of Asia, was the party’s main objective for the advancement of the gospel, but they were “forbidden by the Holy Spirit to speak the word in Asia” (Acts 16:6). Then they attempted to turn north and enter the region of Bithynia, “but the Spirit of Jesus did not allow them” (v 7). In this way they were forced by God to continue straight westward to Troas on the Aegean Sea, where Luke joined them (“we” in v 10), and Paul had a vision in which he was called out of Asia into Macedonia (vv 8-9). Paul and his party immediately crossed by boat into Europe (v 11) where they carried the gospel to Philippi, Thessalonica, Berea, Athens, and Corinth.<\/p>\n<p>Philippi was a Roman colony and military outpost where there were few Jews, so Paul went to a place by the river where the local Jews prayed. He spoke to some women there, notably Lydia, who believed and with her household was baptized (Acts 16:12-15), beginning the first church in Europe. Paul cast a spirit of divination out of a girl in Philippi, and as a result he and Silas were jailed (vv 16-24). The events of their night in jail made the jailer a believer in God (vv 25-34), and he and his family were added to the church in Philippi, which met in Lydia’s home (v 40). When Paul disclosed his Roman citizenship, he was released and was asked to leave the city (vv 35-39).<\/p>\n<p>At Thessalonica the Jews, aroused to jealousy by the success of Paul’s gospel message, raised a mob to search for the apostles. They complained to the city authorities that the people “who have turned the world upside down have come here also” and accused the apostles of “saying that there is another king [besides Caesar], Jesus” (Acts 17:5-7).<\/p>\n<p>Paul and Silas quickly left Thessalonica by night and arrived in Berea, a city thereafter distinguished by its citizens who eagerly and thoughtfully received the gospel (Acts 17:10-12). The Thessalonian Jews did not rest but trailed Paul to Berea to incite the crowds. The believers then sent Paul away to Athens, while Silas and Timothy stayed behind (vv 13-15).<\/p>\n<p>The Athenians called Paul a babbler but let him air his views before the Areopagus. Paul’s speech there was alive with his broad knowledge. He alluded to Greco-Roman philosophy (Acts 17:27), poetry (v 28), sculpture (vv 25, 29), architecture (v 24), and religion while proclaiming the existence of an “unknown god” (v 23). But he was rudely cut short by scoffing and indifference when he mentioned the resurrection (v 32). Paul’s words delighted the minds of many but influenced the wills of few, so when he arrived in Corinth, he determined not to proclaim the mystery of God in lofty words of wisdom so that the believers’ faith would not rest on human wisdom but on the power of God (1 Cor 2:1-5).<\/p>\n<p>In Corinth Paul met Aquila and Priscilla (Acts 18:2-3), Roman Jews with whom he lived and worked as a tent maker and who would become prominent among the churches (Acts 18:26; Rom 16:3; 1 Cor 16:19; 2 Tm 4:19). He stayed in Corinth 18 months from <span>AD<\/span> 50 to 51, raising up a church (Acts 18:11) on the strength of a vision from God (vv 9-10) and in spite of the attacks of the Jews (vv 12-17). Paul wrote the first and second letters to the Thessalonians from Corinth to establish the believers in a holy, industrious life (1 Thes 3:13; 5:23; 2 Thes 3:7-12) in hope of the second coming of Jesus Christ (1 Thes 4:15-18; 2 Thes 2:1ff.).<\/p>\n<p>Accompanied by Priscilla and Aquila, Paul sailed from Corinth for Syria. He left his fellow workers in Ephesus, sailed to Caesarea, briefly visited Jerusalem, and returned to Antioch (Acts 18:18-22). Paul stayed in Antioch for awhile but did not remain absent from the field of his labors for long. Alone, he departed from Antioch, went from place to place in Galatia and Phrygia strengthening all the disciples, and eventually arrived in Ephesus (18:23; 19:1).<\/p>\n<p class=\"h2\" id=\"LaborintheGospel\">Labor in the Gospel<\/p>\n<p>A Jew named Apollos had ministered in Ephesus prior to Paul’s arrival and had recently gone over to Corinth (Acts 18:24-28). There Apollos innocently became the cause of such discord (1 Cor 3:3-9) that he left and refused to return even at Paul’s request (16:12). Paul’s earlier visit to Ephesus (Acts 18:19-20), Apollos’s ministry, and the presence of Priscilla and Aquila had prepared Ephesus for the apostle’s preaching of the gospel of Christ.<\/p>\n<p>Paul began his work in Ephesus by setting straight some ill-informed disciples of John the Baptist (Acts 19:1-7). He then spent three months preaching at the local synagogue until members of the congregation “spoke evil of the Way” (v 9). Paul then took the disciples and continued his arguments on the neutral ground of Tyrannus’s school (vv 8-9), where Jews and Greeks were free to come. He continued there for two years and “all the residents of Asia, both Jews and Greeks, heard the word of the Lord” (v 10).<\/p>\n<p>The work in Ephesus was a great success (Acts 19:10, 20, 26). Paul enjoyed an open door for effective work (1 Cor 16:9), bolstered by extraordinary miracles (Acts 19:11-17), a public burning of valuable books of sorcery (vv 18-19), and the assistance of friendly officials from the province of Asia (v 31). There were also many adversaries (1 Cor 15:32; 16:9), especially among the artisans associated with the temple of Diana. Paul’s ministry had hurt their trade to the extent that they were incited to riot (Acts 19:23-41). Paul had intended to stay in Ephesus until Pentecost (1 Cor 16:8), but this tumult seems to have hastened his departure (Acts 20:1).<\/p>\n<p>During his stay in Ephesus, the household of Chloe sent word to Paul from Corinth that there were divisions in the church there (1 Cor 1:10-13). This report generated a flurry of letters and travels. Paul wrote a letter, which is now lost, to this church (5:9). The church in Corinth wrote a letter (7:1) and sent messengers to Paul (16:17), and Paul sent Timothy to them (4:17; 16:10). Paul then wrote 1 Corinthians (<span>AD<\/span> 53) and sent it by Titus, who was to meet him in Troas to report the results (2 Cor 2:12-13).<\/p>\n<p>After his hasty exit from Ephesus, Paul found an open door for the gospel in Troas, but he so longed to hear from Corinth that he pushed on into Macedonia (2 Cor 2:12-13). There he was finally comforted by Titus (7:5-7) and rejoiced at the news of the Corinthians’ repentance, earnestness, longing, and zeal (vv 8-16). From Macedonia Paul wrote 2 Corinthians (<span>AD<\/span> 54), toured northwest to proclaim the good news of Christ in Illyricum (Rom 15:19), and then turned south for Achaia and his third visit to Corinth (Acts 19:21; 20:1-3; 2 Cor 13:1).<\/p>\n<p>The time and place from which Paul wrote his letter to the Galatians is a topic of controversy. Some date it before the council at Jerusalem, about <span>AD<\/span> 45. Others say he wrote it from Corinth at this stage in his history. The latter opinion is the choice of this narrative.<\/p>\n<p>A three-month winter stay in Corinth (<span>AD<\/span> 55–56) produced the Letter to the Romans, which firmly set the benchmark of the gospel for all the ages. Paul had many personal friends in Rome (Rom 16) and had long intended to visit there (1:10-15). His plans were to deliver a collection from the Gentile churches to Jerusalem (Acts 20:35; Rom 15:25-26; 1 Cor 16:1) and then visit Rome (Acts 19:21) on his way to Spain (Rom 15:23-24).<\/p>\n<p class=\"h2\" id=\"TheArrestinJerusalem\">The Arrest in Jerusalem<\/p>\n<p>Paul’s trip from Corinth to Jerusalem was marked by abundant warnings of the danger awaiting him in Jerusalem. The Judaizers’ acrimony toward Paul was common talk everywhere, but all alarms went unheeded (Acts 20:22-24, 38; 21:4, 10-15). However, the request for prayer in Romans 15:30-32 shows that Paul knew he might soon need a divine rescue from the unbelievers in Judea.<\/p>\n<p>The travelers, carrying the collection for Jerusalem, journeyed swiftly in order to reach Jerusalem by Pentecost (Acts 20:16). They proceeded by land from Achaia, through Macedonia, to Philippi in time for the Passover (spring <span>AD<\/span> 56, v 6). Crossing by sea to Troas, they visited the believers there (vv 7-12) and then sailed through the archipelago of the eastern Aegean Sea to Miletus (vv 13-16). From Miletus, Paul sent for the elders of Ephesus, to whom he delivered an impassioned speech containing his own dire warnings for them (vv 17-38).<\/p>\n<p>Parting from them, Paul and his companions set sail to Cos, to Rhodes, and then to Patara, where they changed ships for Phoenicia (Acts 21:1-2). A straight course to Tyre brought them within sight of Cyprus, with its memories of Barnabas and Sergius Paulus (v 3). “Through the Spirit” the disciples in Tyre “told Paul not to go on to Jerusalem” (v 4), but he pressed on to Caesarea, where he and his company stayed with Philip, who had formerly served with the martyred Stephen (21:8; cf. 6:5). In Caesarea, Paul would not be persuaded by an especially dramatic prophecy of his coming arrest (21:10-14).<\/p>\n<p>In Jerusalem the apostolic band stayed with Mnason, an early disciple, and were warmly welcomed by the brothers there (Acts 21:15-17). James and the elders of the church praised God when they heard of the things he had done through Paul among the Gentiles (vv 18-20), and when they received the collection from the churches (24:17). They told Paul of his bad reputation among the thousands of Jewish believers in Jerusalem and urged him to set right the Judaizers’ misrepresentation that he encouraged Jewish Christians to forsake the Mosaic customs (21:21-24). Acts 21:25 shows the Jerusalem elders understood that the Gentiles were under no obligation to Moses; their concern was for Paul to demonstrate that Jewish believers were free to continue their traditional observances.<\/p>\n<p>Paul had kept the Jewish feasts (Acts 20:6), as had Jesus and the early disciples in Jerusalem. He had also cut his hair in a vow at Cenchreae (18:18), so it was a small matter for him, a Jew, to ceremonially purify himself after becoming a Christian, especially if it would undermine the arguments of the Judaizers. To have refused the elders’ request would have lent credence to the Judaizers’ charge. The success of this plan is seen in that it was the Jews from Asia, visiting Jerusalem for the Pentecost feast of <span>AD<\/span> 57, who stirred up trouble for Paul (21:27-29)—not the Judaizers from Jerusalem.<\/p>\n<p>The whole city was aroused by Paul’s persistent persecutors. A violent crowd dragged him out of the temple just as Stephen had once been hauled to his martyrdom. They tried to kill him, but he was rescued by Roman soldiers as the mob cried, “Away with him!”—just as they had done to Jesus (Acts 21:30-36). At this juncture the educational and cultural diversity of Paul’s life came to his rescue. As he was carried for safety to the Roman barracks, he spoke in Greek to the tribune, who had mistaken him for an Egyptian assassin (vv 37-38). Given permission to speak to the crowd, he did so in the Aramaic language then common in Israel (vv 39-40). The hushed crowd eagerly heard Paul’s defense until he uttered the word “Gentiles.” At this, the crowd resumed its threatening and violence, and Paul was brought into the barracks (22:1-24). There the Romans prepared to flog him, until Paul revealed that he was not only a Jew from Tarsus but also a freeborn Roman citizen. The tribune was afraid, since he had bound a Roman citizen. Wanting to know the charges against Paul, he brought him to the Sanhedrin (vv 25-30).<\/p>\n<p>This meeting of the Jewish judiciary was shortly reduced to dissension and violence. Paul resorted to tactics justifiable in such a war and hopelessly divided the Sanhedrin on the subject of the resurrection (Acts 23:1-9). Paul again was rescued, this time from the contending factions of the Jewish leadership, and taken to the barracks, where the Lord encouraged him, promising that he would go to Rome (<span>AD<\/span> 56, vv 10-11).<\/p>\n<p>In the meantime 40 Jews entered into a murderous plot against Paul. They vowed not to eat or drink until they had killed the apostle (Acts 23:12-15). They almost succeeded, but with the help of the son of Paul’s sister (v 16), the conspiracy was exposed. For safety, Paul was taken from Jerusalem to Caesarea under guard of 470 soldiers and handed over to the custody of Felix the governor (vv 16-35). Inconclusive hearings before Felix (Acts 24), his successor, Festus (25:1-12), and King Agrippa (25:23–26:32) occupied Paul in his two years of imprisonment in Caesarea. Festus, wanting to please the Jews, suggested that Paul be returned to Jerusalem for trial, but Paul knew the murderous intent of his accusers and again utilized his Roman citizenship by making a dramatic appeal to Caesar (25:9-12).<\/p>\n<p class=\"h2\" id=\"VoyageandStayinRome\">Voyage and Stay in Rome<\/p>\n<p>To plead his case at Caesar’s court, Paul and his companions, Aristarchus and Luke, were taken on a perilous voyage (<span>AD<\/span> 58, Acts 27:1–28:16). Their passage by ship from Caesarea to Rome is one of the most remarkable on record. Luke’s detailed account is a treasure of information on ancient ships, navigation, and seamanship. It is also a beautiful portrait of a heroic and dignified apostle Paul, the gospel’s ambassador in chains (Eph 6:20), who with the guidance and assurance of his God (Acts 27:23-26), led the 276 people on board to safety (v 37).<\/p>\n<p>Luke traces the voyage stage by stage through every crisis, with a change of ship at Myra, delay at Fair Havens on Crete, and the shipwreck on Malta. Finally, in the spring of <span>AD<\/span> 59, they arrived at Puteoli, Italy, and made their way to Rome, welcomed by the believers along the Appian Way (Acts 28:13-16).<\/p>\n<p>Luke provided a peaceful denouement to the Acts, notwithstanding the fact that the apostle was an imperial prisoner of Caesar Nero. Paul lived by himself in his own house, chained to a Roman guard (Acts 28:16, 30). There he received the local Jewish leaders—to calm any misgivings they may have had about him and, at the same time, to convince them about Jesus. His efforts had mixed success (vv 17-28). During Paul’s two or more years in Rome, the Judaizers seem to have withdrawn, only to be replaced by the peril of Eastern Gnosticism. This is seen in Paul’s letters to the Philippians, Colossians, and Ephesians, and to Philemon, all written at this time. It is unlikely that Paul’s accusers appeared in Rome to bring formal charges before Caesar, so Paul was probably released in <span>AD<\/span> 61.<\/p>\n<p class=\"h2\" id=\"FinalYearsandMartyrdom\">Final Years and Martyrdom<\/p>\n<p>It is here assumed that the Pastoral Letters (1 Timothy, 2 Timothy, and Titus) are truly Paul’s work. Only through them can the probable course of events in Paul’s final years be traced. Romans 15:28 shows that Paul intended to deliver the collection to Jerusalem and then to “set out by way of you [Rome] to Spain.” The arrest and imprisonment in Jerusalem not only destroyed these plans but also extracted five precious years from the prime of a most productive life. Although Clement of Rome implied that Paul did fulfill his desire to go to Spain (<em>Clement to the Corinthians<\/em> 5), it is certain that the daily pressure of Paul’s anxious care for all the churches (2 Cor 11:28) did not abate.<\/p>\n<p>If Paul went to Spain, he may have been there when Rome was burned on July 19, <span>AD<\/span> 64. Tradition says that Paul traveled as far as Britain, but there is no evidence to confirm this. Returning east, he left Titus in Crete (Ti 1:5) and traveled through Miletus, south of Ephesus, where he left Trophimus sick (2 Tm 4:20). Traveling toward Macedonia, Paul visited Timothy in Ephesus (1 Tm 1:3). On the way, Paul left his cloak and books with Carpus in Troas (2 Tm 4:13). This indicates that he intended to return there for his possessions. From Macedonia Paul wrote his loving yet apprehensive first letter to Timothy (<span>AD<\/span> 62–64). He had decided to spend the winter in Nicopolis (Ti 3:12), northwest of Corinth on the Adriatic Sea, but was still in Macedonia when he wrote his letter to Titus. This letter is similar to 1 Timothy, yet with a somewhat harsher tone. In it is a final glimpse of the eloquent and zealous Apollos (Ti 3:13), who is still in association with Paul 10 or more years after his first appearance in Ephesus (Acts 18:24).<\/p>\n<p>From here Paul’s path is obscure. He may have wintered in Nicopolis, but he did not return to Troas for his winter cloak (2 Tm 4:13). At some point he was arrested by the Romans, because he spent a winter in Rome’s Mamertine Prison, suffering from the cold in that rock cell before he wrote his second letter to Timothy (<span>AD<\/span> 66–67). He may have been anticipating the coming winter when he requested that Timothy bring his cloak (vv 13, 21). It is possible that the charges against Paul were related to the burning of Rome; this is unknown. It was, however, now “illegal” to be a Christian since the “new religion” was no longer protected by Roman law as being part of Judaism (which was a legalized, recognized religion by Roman law).<\/p>\n<p>It was dangerous to be associated with Paul at this time. Many deserted him (2 Tm 4:16), including all his coworkers in Asia (1:15) and Demas, who loved the world (4:10). Only Luke, the physician and author of Luke and Acts, was with him when he wrote his second letter to Timothy (v 11). Faithful believers still in hiding in Rome were also in contact with the apostle (1:16; 4:19, 21). He told Timothy to come to him in Rome and bring Mark also (4:11). Apparently Timothy did come and was imprisoned (Heb 13:23). Paul’s request for the books and parchments (2 Tm 4:13) discloses that he was reading and studying the Scripture to the end.<\/p>\n<p>The apostle Paul had two hearings before Caesar Nero. At his first defense only the Lord stood by him (2 Tm 4:16). There he not only pleaded his own cause but also that of the gospel, still longing that all the Gentiles would hear its message. Perhaps no decision was made, and thus he was “rescued from the lion’s mouth” (v 17). Though he knew he would soon die, he was not afraid, but was assured that the Lord would give him a crown of righteousness on the last day (v 8). Finally, the apostle himself recorded his seminal encouragement to all believers: “The Lord be with your spirit. Grace be with you” (v 22, <span>rsv<\/span>). After this, the Scripture is silent regarding Paul.<\/p>\n<p>Nothing is known of Paul’s second hearing but that it resulted in the sentence of capital punishment. History does not record Paul’s end. Nero died in the summer of <span>AD<\/span> 68, so Paul was executed before that date. As a Roman citizen, he must have been spared the lingering torture that had recently been suffered by his fellow martyrs. Tradition says that he was decapitated by the sword of an imperial headsman on the Ostian Road just outside of Rome, and buried nearby. This fulfilled Paul’s desire “to depart and be with Christ, for that is far better” (Phil 1:23, <span>rsv<\/span>).<\/p>","content_en":"<h3>PAUL, T<span>he Apostle<\/span><\/h3>\n<p>Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles.<\/p>\n<p>Preview<\/p>\n<p>• Family and Cultural Background<\/p>\n<p>• Education<\/p>\n<p>• Saul the Persecutor<\/p>\n<p>• Conversion and Calling<\/p>\n<p>• Preparation for Ministry<\/p>\n<p>• Sent Out from Antioch<\/p>\n<p>• Traveling with Barnabas<\/p>\n<p>• The Council of Jerusalem<\/p>\n<p>• Further Travel<\/p>\n<p>• Labor in the Gospel<\/p>\n<p>• The Arrest in Jerusalem<\/p>\n<p>• Voyage and Stay in Rome<\/p>\n<p>• Final Years and Martyrdom<\/p>\n<p class=\"h2\" id=\"FamilyandCulturalBackground\">Family and Cultural Background<\/p>\n<p>Paul was born around <span>AD<\/span> 10, a Jew in a family of Pharisees (Acts 23:6) of the tribe of Benjamin (Phil 3:5) in Tarsus of Cilicia (Acts 9:11; 21:39; 22:3), a center of commerce and learning that embraced the Hellenistic spirit and Roman politics. It was a city of which he could be proud (21:39). His parents named him Saul, perhaps after the first king of Israel, who was also a Benjaminite (1 Sm 11:15; Acts 13:21), but Acts 13:9 notes that he “was also called Paul.” He uses the Roman name Paul throughout his letters.<\/p>\n<p>From religious parents Paul received knowledge of the Law and Prophets and the Hebrew and Aramaic languages (Acts 21:40; 22:2-3; 23:6; Gal 1:14; Phil 3:5-6). Tarsus, however, was not a Jewish city. Rather, it had a Greek character, being a place where the Greek language was spoken and Greek literature was cultivated. This accounts for Paul’s familiarity with Greek (Acts 21:37), the language of the streets and shops of Tarsus.<\/p>\n<p>Jews were brought to Tarsus, the capital of the Roman province of Cilicia, in 171 <span>BC<\/span> to promote business in the region. At that time Paul’s ancestors were probably given Roman citizenship. Paul inherited from his father both Tarsisian and Roman citizenship, which would prove to be of great value to Paul in his later life as he traveled with the gospel throughout the Roman Empire (Acts 16:37; 22:25-29; 23:27). Paul may have had several brothers and sisters, but Acts 23:16 mentions only one sister, whose son performed a lifesaving act for his uncle.<\/p>\n<p>Paul was a tent maker (Acts 18:3). He may have learned this trade from his father, or he may have selected it as a means of self-support, as was the custom of those in rabbinical training. Tarsus was well known for the goat’s-hair cloth called cilicium. It was the weaving of this cloth and the fashioning of it into tents, sails, awnings, and cloaks that gave Paul his economic independence during his apostolic ministry (Acts 18:3; 20:34; 28:30; 2 Cor 11:9; 1 Thes 2:9; 2 Thes 3:8).<\/p>\n<p class=\"h2\" id=\"Education\">Education<\/p>\n<p>Although born in Tarsus, Paul testified to the Jews in Jerusalem that he had been brought up in this city and studied under Gamaliel (Acts 22:3). It is not clear when Paul was first brought to Jerusalem, but it is likely that sometime between the ages of 13 and 20 he began his formal rabbinical studies. His teacher, Gamaliel, was the grandson of Hillel, founder of a Pharisaic school whose teachings run through the Talmudic writings to this day. This is the same Gamaliel whose wisdom persuaded the Sanhedrin to spare the lives of Peter and the apostles (5:33-40). No doubt, it was while studying under Gamaliel in Hillel’s school that Paul began to advance in Judaism beyond many Jews of his own age and became extremely zealous for the traditions of his fathers (Gal 1:14). Perhaps then also Paul began to experience the struggles with the law he would later describe in Romans 7.<\/p>\n<p>While Paul was studying the Jewish law in Jerusalem, Jesus was working as a carpenter in Nazareth. Then Jesus gathered the disciples who would one day be Paul’s coworkers in the gospel, fulfilled his ministry, and accomplished redemption on the cross of Calvary (<span>AD<\/span> 30). Christ’s resurrection gave birth to the church, which was baptized in the Holy Spirit at the Feast of Pentecost in Jerusalem.<\/p>\n<p class=\"h2\" id=\"SaulthePersecutor\">Saul the Persecutor<\/p>\n<p>Shortly after these world-changing events, the members of certain synagogues in Jerusalem, including the Cilician synagogue, that of Paul’s native land (Acts 6:9), could not withstand the wisdom and spirit (v 10) of a member of the church in Jerusalem named Stephen (vv 5, 8). They accused him of blasphemy before the Sanhedrin (vv 11-15) and after his eloquent defense (7:1-53) dragged him out of the city, where he was stoned to death. He became the first Christian martyr. The record does not fully reveal the role Paul played in these proceedings, but we know that he was present and prominent because the witnesses against Stephen, who were required to throw the first stones in the execution, “laid their clothes at the feet of a young man called Saul [Paul]” (v 58, <span>niv<\/span>).<\/p>\n<p>At Stephen’s trial, Paul heard Stephen’s historical method of defense, and he later used it himself at Antioch of Pisidia (Acts 13:16-41). He witnessed the man with the face of an angel (6:15), full of the Holy Spirit, looking above and proclaiming “the heavens opened, and the Son of man standing at the right hand of God” (7:56). Stephen’s death initiated the events that would culminate in Paul’s conversion and commission as the apostle to the Gentiles. But at that time Paul was a leader of the oppressors of the church. He breathed threats and murder against the disciples of the Lord (9:1); he persecuted the church of God and tried to destroy it (Gal 1:13) by imprisoning Christians, both male and female (Acts 22:4), in many cities.<\/p>\n<p class=\"h2\" id=\"ConversionandCalling\">Conversion and Calling<\/p>\n<p>Paul had obtained letters from the high priest in Jerusalem to the synagogues in Damascus authorizing him to arrest the believers there and bring them to Jerusalem for trial (Acts 9:1-2). Paul traveled to Damascus for this purpose. Then, on the outskirts of the city, came the event that was to transform this law-keeping persecutor of Jesus Christ and blasphemous destroyer of the infant church into the chief propagator of the gospel of grace and master builder of the church (1 Cor 3:10; 1 Tm 1:13). This was the occasion of Paul’s conversion (c. <span>AD<\/span> 31–33). It was of such revolutionary and lasting importance that three detailed accounts of it are given in the book of Acts (Acts 9:1-19; 22:1-21; 26:1-23), and many references are given to it in Paul’s own writings (1 Cor 9:1; 15:8; Gal 1:15-16; Eph 3:3; Phil 3:12).<\/p>\n<p>At that time a light from heaven, brighter than the midday sun, shone around Paul and his traveling companions, and they fell to the ground (Acts 26:13-14). Only Paul, however, heard the voice of Jesus instruct him in his commission as a minister and witness to the Gentiles (vv 14-18). Temporarily blinded, Paul was led into Damascus (9:8). There, the disciple Ananias and the Christian community forgave Paul, baptized him, and helped him through the bewildering event of his conversion (vv 10-22). After a short time with the church there, Paul was threatened with death by the Jews to whom he preached Jesus (vv 20-22), but he was protected by the believers and ingeniously delivered from his persecutors (vv 23-25).<\/p>\n<p class=\"h2\" id=\"PreparationforMinistry\">Preparation for Ministry<\/p>\n<p>Then began a period of preparation, which lasted about 13 years. During this time, Paul first was in the desert of Arabia for three years. Here was his opportunity to pray and reflect on Stephen’s defense to the Sanhedrin, the momentous significance of his conversion, the vision he received of Jesus Christ, and the meaning of all this in the light of Jewish theology. Following this, Paul returned to Damascus and then visited Peter in Jerusalem for 15 days (Gal 1:17-18).<\/p>\n<p>At first, the disciples in Jerusalem were afraid of him because they did not believe he was a disciple of Jesus (Acts 9:26), but he was championed by Barnabas and thus accepted by the believers in Jerusalem (vv 27-28). While there, Paul may have heard the oral gospel, a summary of the words and deeds of Jesus, handed down to all converts. This would have included the institution of the Lord’s Supper (1 Cor 11:23-25), specific words of the Lord (Acts 20:35; 1 Cor 7:10; 9:14), the appearances of the resurrected Christ (1 Cor 15:3-8), and the spirit and character of Jesus (2 Cor 10:1; Phil 2:5-8). Paul also preached in Jerusalem, perhaps in the same synagogues in which he had heard Stephen. However, when his life was again threatened by the Jews, the believers sent him away to Tarsus (Acts 9:29-30; Gal 1:21).<\/p>\n<p>The end of Paul’s preparation came when Barnabas went to Tarsus to look for him and bring him to Antioch. By this time Paul had lived for 10 years in Cilicia. Since his conversion, before being sent to Tarsus, he had proclaimed Jesus (Acts 9:20), speaking boldly in the name of the Lord (v 27). There is no reason to think he did otherwise while living among the Gentiles in Cilicia. In fact, his work may have been so effective that he began to attract attention in Antioch. During these years, Paul probably underwent many of the sufferings mentioned in 2 Corinthians 11:24-26. Several scholars think that the ecstatic experience mentioned in 2 Corinthians 12:1-9, with its accompanying thorn in the flesh, also took place before he came to Antioch.<\/p>\n<p class=\"h2\" id=\"SentOutfromAntioch\">Sent Out from Antioch<\/p>\n<p>The church in Antioch had its origins in the persecution fomented by Paul after the death of Stephen. Until they arrived in Antioch, the scattered believers had only spoken the word to Jews (Acts 11:19). It was here that the Gentiles first heard the Good News (v 20), and many became believers (v 21). It is fitting that Paul, the apostle to the Gentiles (Acts 22:21; Rom 11:13), who was as yet unknown by sight to the churches of Judea (Gal 1:22), should appear in Antioch to formally begin the ministry to which he was called (Acts 26:17-18).<\/p>\n<p>Barnabas and Paul stayed with the church in Antioch for a year. Their work there was so blessed that a new name, Christian, was coined to distinguish the believers in Antioch from Gentiles and Jews (Acts 11:26). Hearing of a famine in Judea, the disciples in Antioch determined to send relief to the believers in Judea and did so by Barnabas and Paul (v 30). Such a gift displayed to the Jewish churches the potency of the gospel among the Gentiles. Their mission complete, Barnabas and Paul returned to Antioch with John Mark (12:25), Barnabas’s cousin (Col 4:10).<\/p>\n<p>Beginning from the Day of Pentecost, the work in the gospel had been casual and incidental. Contacts were made in the homes, the marketplace, the streets, synagogues, highways, etc. (Acts 3:1; 5:12, 42; 8:26-29; 10:22). But in Antioch the Holy Spirit initiated a determined effort to evangelize a section of the Roman Empire (13:1-3). By the Holy Spirit’s instructions, the church separated Barnabas and Paul for this work. With the prayers and encouragement of this church, and with John Mark as their assistant, Barnabas and Paul, sent out by the Holy Spirit, sailed for Cyprus (v 4).<\/p>\n\n<p class=\"h2\" id=\"TravelingwithBarnabas\">Traveling with Barnabas<\/p>\n<p>Arriving in Salamis, they preached in the synagogues as they traveled the length of the island to Paphos (Acts 13:5-6). There the Roman proconsul, Sergius Paulus, wanted to hear the word of God (v 7). A magician named Elymas Bar-Jesus tried to prevent the proconsul from believing in Jesus but was stricken with temporary blindness by Paul’s command (vv 8-11). This was the first manifestation in Paul of the signs of an apostle (2 Cor 12:12). From then on, the name Paul, not Saul, is used in Luke’s record of the Acts of the Apostles (Acts 13:9), and Paul replaced Barnabas as the leader of the party. So “Paul and his company” set sail from Paphos and arrived in Perga of Pamphylia (v 13). John Mark deserted them at Perga and returned to his home in Jerusalem (v 13). This caused discord (15:39), but Paul and Mark were later reconciled (Col 4:10; 2 Tm 4:11).<\/p>\n<p>Paul’s travels with the gospel now continued through the Roman province of Asia, specifically in the southern portion of Galatia, the areas of Pamphylia, Pisidia, and Lycaonia. The coastal area where the party landed is a hot, malarial region. It is thought that Paul contracted malaria there and so traveled inland through the mountains to the 4,000-foot- (1,219.2-meter-) high tablelands. Such a journey would have been full of dangerous rivers and bandits (2 Cor 11:26), but Paul was well cared for by the Galatian highlanders when he arrived (Gal 4:13-15) and was rewarded with a warm reception to his message (Acts 13:48-49).<\/p>\n<p>Paul and Barnabas were asked to speak at the synagogue of Antioch in Pisidia (Acts 13:15), and Paul delivered a discourse full of the characteristics of the gospel he would later record in his letters to the churches (vv 16-41). He was invited to speak the next week (v 42); nearly the whole city gathered together to hear the word of God (v 44). This stirred up jealousy in the Jews who opposed Paul’s words (v 45), causing the apostles’ dramatic turn to the Gentiles (vv 46-47). Many Gentiles in Antioch believed and spread the word throughout the region, but Paul and Barnabas were forced out and went to Iconium in Lycaonia (vv 48-51).<\/p>\n<p>The success in Antioch was duplicated in Iconium as was the Jews’ opposition (Acts 14:1), and the apostles fled from the threat of a stoning to Lystra and Derbe in Lycaonia (vv 5-6). In Lystra the signs of an apostle were again seen when Paul healed a man who had been crippled since birth (vv 8-10). The idolatrous citizens of the town, however, primed by the popular belief that Jupiter, accompanied by Mercury, had once visited their region, worshiped Paul and Barnabas as these deities (vv 11-13). Even the convincing words of Paul, whom they mistook for Mercury, hardly restrained the crowds from offering a sacrifice (vv 14-18).<\/p>\n<p>It was in Lystra that Paul was first given a taste of the same medicine he had once administered to Christians. The Jews stoned him, dragged him out of the city, and left him for dead (Acts 14:19). Timothy (16:1-3) may have been among the new disciples surrounding Paul as he lay outside the gate (14:20). Timothy was Paul’s son in the faith (1 Cor 4:17; 1 Tm 1:2), eyewitness to his suffering (2 Tm 3:10-11), faithful companion, and fellow worker (Acts 19:22; 20:4; Rom 16:21; 1 Thes 3:2). The next day Barnabas and Paul went on to Derbe (Acts 14:20).<\/p>\n<p>After making many disciples in Derbe, the apostles retraced their steps through Lystra, Iconium, and Antioch of Pisidia, strengthening and encouraging the new believers and appointing elders in each church (Acts 14:21-23). Arriving again in Perga, they sailed back to Antioch of Syria, where they reported to the church the wonderful news that God had opened a door of faith for the Gentiles (vv 25-27).<\/p>\n<p class=\"h2\" id=\"TheCouncilofJerusalem\">The Council of Jerusalem<\/p>\n<p>The Jews, who had dogged the steps of Paul and Barnabas throughout Galatia, followed on their heels to bewitch the Gentiles there, convincing them to desert the grace of Christ and submit to the Jewish law (Gal 1:6; 3:1). Shortly after the apostles’ return to Antioch, Judaizers came from Judea to Antioch, teaching salvation by the law (Acts 15:1). This began the war against the gospel of grace, which Paul preached.<\/p>\n<p>The church in Antioch sent Paul, Barnabas, and others to Jerusalem to settle the controversy of the law versus grace with the apostles and elders there (<span>AD<\/span> 49, Acts 15:2). Along the way to Jerusalem they spread the news of the conversion of the Gentiles. This brought great joy to the believers (v 3). Such joy was not shared by some in Jerusalem, who in the first meeting of the council said that the Gentiles should be ordered to keep the law of Moses (v 5).<\/p>\n<p>After this meeting, Paul and Barnabas met privately with Peter, John, and James (Gal 2:1-10) and explained the gospel they had been preaching to the Gentiles. These three leaders of the church in Jerusalem saw the grace that had been given to Paul to bring the gospel to the Gentiles and extended to him the “right hand of fellowship.” This private meeting seems to have decided the question of compliance to the Jewish law because in the next general meeting Peter said, “We believe that we shall be saved through the grace of the Lord Jesus” (Acts 15:11, <span>rsv<\/span>), and James reached the decision that “we should not trouble those of the Gentiles who turn to God” (Acts 15:19, <span>rsv<\/span>). This was a great victory for Paul and Barnabas, and the news was received with rejoicing by the church in Antioch (vv 30-35).<\/p>\n<p>Later, Peter visited Antioch and freely associated with the Gentile believers as he had timidly done in Cornelius’s house (Acts 10:28). This continued until “certain men came from James.” Their presence brought fear to Peter, clouding the light of the gospel of grace, and causing him to separate himself from the Gentiles. Peter’s action influenced others, including Barnabas, to do the same (Gal 2:12-13). Paul rose to the challenge of this serious crisis, confronted Peter publicly, and charged him with Judaizing and hypocrisy (v 14). Paul won the battle and rescued Peter and Barnabas with eloquent words on justification by faith (vv 15-21), but the Judaizers had resumed their war. From this time on, they did not rest; rather, they tormented and persecuted Paul all over the world. But the apostle did not submit to them for a moment. He was engaged in the fight of his life, so that the truth of the gospel might remain with the Gentile believers (v 5).<\/p>\n<p class=\"h2\" id=\"FurtherTravel\">Further Travel<\/p>\n<p>Paul wanted to visit the new believers and see how they were doing. So he proposed to Barnabas that they return to the cities where they had previously preached about Jesus (Acts 15:36). Barnabas wanted to take John Mark with them, but Paul would not take him since he had deserted them during their earlier journey (13:13). This sharp disagreement ended Barnabas’s association with Paul (15:37-39). Silas, a leader among the brothers in Jerusalem (v 22), accompanied Paul as he set out by land through Syria and Cilicia, strengthening the churches (vv 40-41).<\/p>\n<p>Beginning from Derbe in Galatia, Paul and Silas revisited the churches Paul had established with Barnabas. While in Lystra, they were joined by Timothy (Acts 16:1-3). The apostles delivered to these young churches the letter drafted by the elders and apostles in Jerusalem concerning the observance of the law (15:23-29), thus strengthening and increasing them (16:4-5).<\/p>\n<p>It is likely that Ephesus, a major city in the Roman province of Asia, was the party’s main objective for the advancement of the gospel, but they were “forbidden by the Holy Spirit to speak the word in Asia” (Acts 16:6). Then they attempted to turn north and enter the region of Bithynia, “but the Spirit of Jesus did not allow them” (v 7). In this way they were forced by God to continue straight westward to Troas on the Aegean Sea, where Luke joined them (“we” in v 10), and Paul had a vision in which he was called out of Asia into Macedonia (vv 8-9). Paul and his party immediately crossed by boat into Europe (v 11) where they carried the gospel to Philippi, Thessalonica, Berea, Athens, and Corinth.<\/p>\n<p>Philippi was a Roman colony and military outpost where there were few Jews, so Paul went to a place by the river where the local Jews prayed. He spoke to some women there, notably Lydia, who believed and with her household was baptized (Acts 16:12-15), beginning the first church in Europe. Paul cast a spirit of divination out of a girl in Philippi, and as a result he and Silas were jailed (vv 16-24). The events of their night in jail made the jailer a believer in God (vv 25-34), and he and his family were added to the church in Philippi, which met in Lydia’s home (v 40). When Paul disclosed his Roman citizenship, he was released and was asked to leave the city (vv 35-39).<\/p>\n<p>At Thessalonica the Jews, aroused to jealousy by the success of Paul’s gospel message, raised a mob to search for the apostles. They complained to the city authorities that the people “who have turned the world upside down have come here also” and accused the apostles of “saying that there is another king [besides Caesar], Jesus” (Acts 17:5-7).<\/p>\n<p>Paul and Silas quickly left Thessalonica by night and arrived in Berea, a city thereafter distinguished by its citizens who eagerly and thoughtfully received the gospel (Acts 17:10-12). The Thessalonian Jews did not rest but trailed Paul to Berea to incite the crowds. The believers then sent Paul away to Athens, while Silas and Timothy stayed behind (vv 13-15).<\/p>\n<p>The Athenians called Paul a babbler but let him air his views before the Areopagus. Paul’s speech there was alive with his broad knowledge. He alluded to Greco-Roman philosophy (Acts 17:27), poetry (v 28), sculpture (vv 25, 29), architecture (v 24), and religion while proclaiming the existence of an “unknown god” (v 23). But he was rudely cut short by scoffing and indifference when he mentioned the resurrection (v 32). Paul’s words delighted the minds of many but influenced the wills of few, so when he arrived in Corinth, he determined not to proclaim the mystery of God in lofty words of wisdom so that the believers’ faith would not rest on human wisdom but on the power of God (1 Cor 2:1-5).<\/p>\n<p>In Corinth Paul met Aquila and Priscilla (Acts 18:2-3), Roman Jews with whom he lived and worked as a tent maker and who would become prominent among the churches (Acts 18:26; Rom 16:3; 1 Cor 16:19; 2 Tm 4:19). He stayed in Corinth 18 months from <span>AD<\/span> 50 to 51, raising up a church (Acts 18:11) on the strength of a vision from God (vv 9-10) and in spite of the attacks of the Jews (vv 12-17). Paul wrote the first and second letters to the Thessalonians from Corinth to establish the believers in a holy, industrious life (1 Thes 3:13; 5:23; 2 Thes 3:7-12) in hope of the second coming of Jesus Christ (1 Thes 4:15-18; 2 Thes 2:1ff.).<\/p>\n<p>Accompanied by Priscilla and Aquila, Paul sailed from Corinth for Syria. He left his fellow workers in Ephesus, sailed to Caesarea, briefly visited Jerusalem, and returned to Antioch (Acts 18:18-22). Paul stayed in Antioch for awhile but did not remain absent from the field of his labors for long. Alone, he departed from Antioch, went from place to place in Galatia and Phrygia strengthening all the disciples, and eventually arrived in Ephesus (18:23; 19:1).<\/p>\n<p class=\"h2\" id=\"LaborintheGospel\">Labor in the Gospel<\/p>\n<p>A Jew named Apollos had ministered in Ephesus prior to Paul’s arrival and had recently gone over to Corinth (Acts 18:24-28). There Apollos innocently became the cause of such discord (1 Cor 3:3-9) that he left and refused to return even at Paul’s request (16:12). Paul’s earlier visit to Ephesus (Acts 18:19-20), Apollos’s ministry, and the presence of Priscilla and Aquila had prepared Ephesus for the apostle’s preaching of the gospel of Christ.<\/p>\n<p>Paul began his work in Ephesus by setting straight some ill-informed disciples of John the Baptist (Acts 19:1-7). He then spent three months preaching at the local synagogue until members of the congregation “spoke evil of the Way” (v 9). Paul then took the disciples and continued his arguments on the neutral ground of Tyrannus’s school (vv 8-9), where Jews and Greeks were free to come. He continued there for two years and “all the residents of Asia, both Jews and Greeks, heard the word of the Lord” (v 10).<\/p>\n<p>The work in Ephesus was a great success (Acts 19:10, 20, 26). Paul enjoyed an open door for effective work (1 Cor 16:9), bolstered by extraordinary miracles (Acts 19:11-17), a public burning of valuable books of sorcery (vv 18-19), and the assistance of friendly officials from the province of Asia (v 31). There were also many adversaries (1 Cor 15:32; 16:9), especially among the artisans associated with the temple of Diana. Paul’s ministry had hurt their trade to the extent that they were incited to riot (Acts 19:23-41). Paul had intended to stay in Ephesus until Pentecost (1 Cor 16:8), but this tumult seems to have hastened his departure (Acts 20:1).<\/p>\n<p>During his stay in Ephesus, the household of Chloe sent word to Paul from Corinth that there were divisions in the church there (1 Cor 1:10-13). This report generated a flurry of letters and travels. Paul wrote a letter, which is now lost, to this church (5:9). The church in Corinth wrote a letter (7:1) and sent messengers to Paul (16:17), and Paul sent Timothy to them (4:17; 16:10). Paul then wrote 1 Corinthians (<span>AD<\/span> 53) and sent it by Titus, who was to meet him in Troas to report the results (2 Cor 2:12-13).<\/p>\n<p>After his hasty exit from Ephesus, Paul found an open door for the gospel in Troas, but he so longed to hear from Corinth that he pushed on into Macedonia (2 Cor 2:12-13). There he was finally comforted by Titus (7:5-7) and rejoiced at the news of the Corinthians’ repentance, earnestness, longing, and zeal (vv 8-16). From Macedonia Paul wrote 2 Corinthians (<span>AD<\/span> 54), toured northwest to proclaim the good news of Christ in Illyricum (Rom 15:19), and then turned south for Achaia and his third visit to Corinth (Acts 19:21; 20:1-3; 2 Cor 13:1).<\/p>\n<p>The time and place from which Paul wrote his letter to the Galatians is a topic of controversy. Some date it before the council at Jerusalem, about <span>AD<\/span> 45. Others say he wrote it from Corinth at this stage in his history. The latter opinion is the choice of this narrative.<\/p>\n<p>A three-month winter stay in Corinth (<span>AD<\/span> 55–56) produced the Letter to the Romans, which firmly set the benchmark of the gospel for all the ages. Paul had many personal friends in Rome (Rom 16) and had long intended to visit there (1:10-15). His plans were to deliver a collection from the Gentile churches to Jerusalem (Acts 20:35; Rom 15:25-26; 1 Cor 16:1) and then visit Rome (Acts 19:21) on his way to Spain (Rom 15:23-24).<\/p>\n<p class=\"h2\" id=\"TheArrestinJerusalem\">The Arrest in Jerusalem<\/p>\n<p>Paul’s trip from Corinth to Jerusalem was marked by abundant warnings of the danger awaiting him in Jerusalem. The Judaizers’ acrimony toward Paul was common talk everywhere, but all alarms went unheeded (Acts 20:22-24, 38; 21:4, 10-15). However, the request for prayer in Romans 15:30-32 shows that Paul knew he might soon need a divine rescue from the unbelievers in Judea.<\/p>\n<p>The travelers, carrying the collection for Jerusalem, journeyed swiftly in order to reach Jerusalem by Pentecost (Acts 20:16). They proceeded by land from Achaia, through Macedonia, to Philippi in time for the Passover (spring <span>AD<\/span> 56, v 6). Crossing by sea to Troas, they visited the believers there (vv 7-12) and then sailed through the archipelago of the eastern Aegean Sea to Miletus (vv 13-16). From Miletus, Paul sent for the elders of Ephesus, to whom he delivered an impassioned speech containing his own dire warnings for them (vv 17-38).<\/p>\n<p>Parting from them, Paul and his companions set sail to Cos, to Rhodes, and then to Patara, where they changed ships for Phoenicia (Acts 21:1-2). A straight course to Tyre brought them within sight of Cyprus, with its memories of Barnabas and Sergius Paulus (v 3). “Through the Spirit” the disciples in Tyre “told Paul not to go on to Jerusalem” (v 4), but he pressed on to Caesarea, where he and his company stayed with Philip, who had formerly served with the martyred Stephen (21:8; cf. 6:5). In Caesarea, Paul would not be persuaded by an especially dramatic prophecy of his coming arrest (21:10-14).<\/p>\n<p>In Jerusalem the apostolic band stayed with Mnason, an early disciple, and were warmly welcomed by the brothers there (Acts 21:15-17). James and the elders of the church praised God when they heard of the things he had done through Paul among the Gentiles (vv 18-20), and when they received the collection from the churches (24:17). They told Paul of his bad reputation among the thousands of Jewish believers in Jerusalem and urged him to set right the Judaizers’ misrepresentation that he encouraged Jewish Christians to forsake the Mosaic customs (21:21-24). Acts 21:25 shows the Jerusalem elders understood that the Gentiles were under no obligation to Moses; their concern was for Paul to demonstrate that Jewish believers were free to continue their traditional observances.<\/p>\n<p>Paul had kept the Jewish feasts (Acts 20:6), as had Jesus and the early disciples in Jerusalem. He had also cut his hair in a vow at Cenchreae (18:18), so it was a small matter for him, a Jew, to ceremonially purify himself after becoming a Christian, especially if it would undermine the arguments of the Judaizers. To have refused the elders’ request would have lent credence to the Judaizers’ charge. The success of this plan is seen in that it was the Jews from Asia, visiting Jerusalem for the Pentecost feast of <span>AD<\/span> 57, who stirred up trouble for Paul (21:27-29)—not the Judaizers from Jerusalem.<\/p>\n<p>The whole city was aroused by Paul’s persistent persecutors. A violent crowd dragged him out of the temple just as Stephen had once been hauled to his martyrdom. They tried to kill him, but he was rescued by Roman soldiers as the mob cried, “Away with him!”—just as they had done to Jesus (Acts 21:30-36). At this juncture the educational and cultural diversity of Paul’s life came to his rescue. As he was carried for safety to the Roman barracks, he spoke in Greek to the tribune, who had mistaken him for an Egyptian assassin (vv 37-38). Given permission to speak to the crowd, he did so in the Aramaic language then common in Israel (vv 39-40). The hushed crowd eagerly heard Paul’s defense until he uttered the word “Gentiles.” At this, the crowd resumed its threatening and violence, and Paul was brought into the barracks (22:1-24). There the Romans prepared to flog him, until Paul revealed that he was not only a Jew from Tarsus but also a freeborn Roman citizen. The tribune was afraid, since he had bound a Roman citizen. Wanting to know the charges against Paul, he brought him to the Sanhedrin (vv 25-30).<\/p>\n<p>This meeting of the Jewish judiciary was shortly reduced to dissension and violence. Paul resorted to tactics justifiable in such a war and hopelessly divided the Sanhedrin on the subject of the resurrection (Acts 23:1-9). Paul again was rescued, this time from the contending factions of the Jewish leadership, and taken to the barracks, where the Lord encouraged him, promising that he would go to Rome (<span>AD<\/span> 56, vv 10-11).<\/p>\n<p>In the meantime 40 Jews entered into a murderous plot against Paul. They vowed not to eat or drink until they had killed the apostle (Acts 23:12-15). They almost succeeded, but with the help of the son of Paul’s sister (v 16), the conspiracy was exposed. For safety, Paul was taken from Jerusalem to Caesarea under guard of 470 soldiers and handed over to the custody of Felix the governor (vv 16-35). Inconclusive hearings before Felix (Acts 24), his successor, Festus (25:1-12), and King Agrippa (25:23–26:32) occupied Paul in his two years of imprisonment in Caesarea. Festus, wanting to please the Jews, suggested that Paul be returned to Jerusalem for trial, but Paul knew the murderous intent of his accusers and again utilized his Roman citizenship by making a dramatic appeal to Caesar (25:9-12).<\/p>\n<p class=\"h2\" id=\"VoyageandStayinRome\">Voyage and Stay in Rome<\/p>\n<p>To plead his case at Caesar’s court, Paul and his companions, Aristarchus and Luke, were taken on a perilous voyage (<span>AD<\/span> 58, Acts 27:1–28:16). Their passage by ship from Caesarea to Rome is one of the most remarkable on record. Luke’s detailed account is a treasure of information on ancient ships, navigation, and seamanship. It is also a beautiful portrait of a heroic and dignified apostle Paul, the gospel’s ambassador in chains (Eph 6:20), who with the guidance and assurance of his God (Acts 27:23-26), led the 276 people on board to safety (v 37).<\/p>\n<p>Luke traces the voyage stage by stage through every crisis, with a change of ship at Myra, delay at Fair Havens on Crete, and the shipwreck on Malta. Finally, in the spring of <span>AD<\/span> 59, they arrived at Puteoli, Italy, and made their way to Rome, welcomed by the believers along the Appian Way (Acts 28:13-16).<\/p>\n<p>Luke provided a peaceful denouement to the Acts, notwithstanding the fact that the apostle was an imperial prisoner of Caesar Nero. Paul lived by himself in his own house, chained to a Roman guard (Acts 28:16, 30). There he received the local Jewish leaders—to calm any misgivings they may have had about him and, at the same time, to convince them about Jesus. His efforts had mixed success (vv 17-28). During Paul’s two or more years in Rome, the Judaizers seem to have withdrawn, only to be replaced by the peril of Eastern Gnosticism. This is seen in Paul’s letters to the Philippians, Colossians, and Ephesians, and to Philemon, all written at this time. It is unlikely that Paul’s accusers appeared in Rome to bring formal charges before Caesar, so Paul was probably released in <span>AD<\/span> 61.<\/p>\n<p class=\"h2\" id=\"FinalYearsandMartyrdom\">Final Years and Martyrdom<\/p>\n<p>It is here assumed that the Pastoral Letters (1 Timothy, 2 Timothy, and Titus) are truly Paul’s work. Only through them can the probable course of events in Paul’s final years be traced. Romans 15:28 shows that Paul intended to deliver the collection to Jerusalem and then to “set out by way of you [Rome] to Spain.” The arrest and imprisonment in Jerusalem not only destroyed these plans but also extracted five precious years from the prime of a most productive life. Although Clement of Rome implied that Paul did fulfill his desire to go to Spain (<em>Clement to the Corinthians<\/em> 5), it is certain that the daily pressure of Paul’s anxious care for all the churches (2 Cor 11:28) did not abate.<\/p>\n<p>If Paul went to Spain, he may have been there when Rome was burned on July 19, <span>AD<\/span> 64. Tradition says that Paul traveled as far as Britain, but there is no evidence to confirm this. Returning east, he left Titus in Crete (Ti 1:5) and traveled through Miletus, south of Ephesus, where he left Trophimus sick (2 Tm 4:20). Traveling toward Macedonia, Paul visited Timothy in Ephesus (1 Tm 1:3). On the way, Paul left his cloak and books with Carpus in Troas (2 Tm 4:13). This indicates that he intended to return there for his possessions. From Macedonia Paul wrote his loving yet apprehensive first letter to Timothy (<span>AD<\/span> 62–64). He had decided to spend the winter in Nicopolis (Ti 3:12), northwest of Corinth on the Adriatic Sea, but was still in Macedonia when he wrote his letter to Titus. This letter is similar to 1 Timothy, yet with a somewhat harsher tone. In it is a final glimpse of the eloquent and zealous Apollos (Ti 3:13), who is still in association with Paul 10 or more years after his first appearance in Ephesus (Acts 18:24).<\/p>\n<p>From here Paul’s path is obscure. He may have wintered in Nicopolis, but he did not return to Troas for his winter cloak (2 Tm 4:13). At some point he was arrested by the Romans, because he spent a winter in Rome’s Mamertine Prison, suffering from the cold in that rock cell before he wrote his second letter to Timothy (<span>AD<\/span> 66–67). He may have been anticipating the coming winter when he requested that Timothy bring his cloak (vv 13, 21). It is possible that the charges against Paul were related to the burning of Rome; this is unknown. It was, however, now “illegal” to be a Christian since the “new religion” was no longer protected by Roman law as being part of Judaism (which was a legalized, recognized religion by Roman law).<\/p>\n<p>It was dangerous to be associated with Paul at this time. Many deserted him (2 Tm 4:16), including all his coworkers in Asia (1:15) and Demas, who loved the world (4:10). Only Luke, the physician and author of Luke and Acts, was with him when he wrote his second letter to Timothy (v 11). Faithful believers still in hiding in Rome were also in contact with the apostle (1:16; 4:19, 21). He told Timothy to come to him in Rome and bring Mark also (4:11). Apparently Timothy did come and was imprisoned (Heb 13:23). Paul’s request for the books and parchments (2 Tm 4:13) discloses that he was reading and studying the Scripture to the end.<\/p>\n<p>The apostle Paul had two hearings before Caesar Nero. At his first defense only the Lord stood by him (2 Tm 4:16). There he not only pleaded his own cause but also that of the gospel, still longing that all the Gentiles would hear its message. Perhaps no decision was made, and thus he was “rescued from the lion’s mouth” (v 17). Though he knew he would soon die, he was not afraid, but was assured that the Lord would give him a crown of righteousness on the last day (v 8). Finally, the apostle himself recorded his seminal encouragement to all believers: “The Lord be with your spirit. Grace be with you” (v 22, <span>rsv<\/span>). After this, the Scripture is silent regarding Paul.<\/p>\n<p>Nothing is known of Paul’s second hearing but that it resulted in the sentence of capital punishment. History does not record Paul’s end. Nero died in the summer of <span>AD<\/span> 68, so Paul was executed before that date. As a Roman citizen, he must have been spared the lingering torture that had recently been suffered by his fellow martyrs. Tradition says that he was decapitated by the sword of an imperial headsman on the Ostian Road just outside of Rome, and buried nearby. This fulfilled Paul’s desire “to depart and be with Christ, for that is far better” (Phil 1:23, <span>rsv<\/span>).<\/p>","summary_ro":"PAUL, The Apostle Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles. Preview • Family and Cultural Background • Education • Saul the Persecutor • Conversion and Calling • Preparation for Ministry • Sent Out from Antioch • Traveling with Barnabas • The Council of Jerusalem • Further Travel • Labor in the Gospel • The Arrest in Jerusalem • Voyage and Stay in Rome • Final Years and Martyrdom Family and Cultural Background Paul was born around AD 10, ...","summary_en":"PAUL, The Apostle Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles. Preview • Family and Cultural Background • Education • Saul the Persecutor • Conversion and Calling • Preparation for Ministry • Sent Out from Antioch • Traveling with Barnabas • The Council of Jerusalem • Further Travel • Labor in the Gospel • The Arrest in Jerusalem • Voyage and Stay in Rome • Final Years and Martyrdom Family and Cultural Background Paul was born around AD 10, ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32851,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Resurrection","title_en":"Resurrection","content_ro":"<h3>RESURRECTION<\/h3>\n<p>Act of being raised from the dead, used in the Bible in three different contexts: (1) It refers to miraculous raising of the dead back to earthly life, such as when Elijah raised a boy (1 Kgs 17:8-24), Elisha raised the Shunammite’s son (2 Kgs 4:18-37), Jesus raised both Jairus’s daughter (Mk 5:35-43) and Lazarus (Jn 11:17-44), Peter raised Dorcas (Acts 9:36-42), and Paul raised Eutychus (20:9-12). There is no hint that these resuscitations would prevent future death. (2) It refers most frequently to the resurrection of Jesus Christ. (3) It also refers to the eschatological resurrection of mankind at the end of time for punishment or reward (Jn 5:29; cf. Rv 20:5-6).<\/p>\n<p>Preview<\/p>\n<p>• Resurrection in the Old Testament and Judaism<\/p>\n<p>• The Resurrection of Jesus Christ<\/p>\n<p>• The Resurrection Accounts<\/p>\n<p>• The Significance of Christ’s Resurrection<\/p>\n<p>• Resurrection in General<\/p>\n<p>• Resurrection and Gnosticism<\/p>\n<p class=\"h2\" id=\"ResurrectionintheOldTestamentandJudaism\">Resurrection in the Old Testament and Judaism<\/p>\n<p>The concept of resurrection to eternal life developed slowly in Israel. Life and death were limited to physical existence in this world. Death meant leaving this world and entering a shadowy existence known as Sheol, the place of the <span class=\"hebrew\" lang=\"he\">rephaim<\/span><em>,<\/em> or shades (Is 14:9), a place of hopelessness (2 Sm 12:23; Jb 7:9-10). The tragedy of Sheol was that a person was cut off from fellowship with God. At that stage of Israel’s thought, there seemed little hope for resurrection (Pss 6:4-5; 88:10-12).<\/p>\n<p>But in the midst of hopelessness concerning a personal future, Israel developed a sense of faithfulness to God. In spite of the fact that the future was not clear, Job cried helplessly, “If a man dies, will he live again?” (Jb 14:14). As Job sought for the seemingly impossible, the difficult passage in Job 19:25-26 suggests the reality of resurrection by a living redeemer (<span class=\"hebrew\" lang=\"he\">go’el<\/span>).<\/p>\n<p>While some would argue that Hosea 6:1-3 suggests a resurrection, it is more likely that Israel considered it to be a promise of God’s continuing care, even when it experienced defeat at the hands of its enemies. Whether Paul saw in the third-day statement of Hosea a reference to Jesus is difficult to assess. This passage, along with texts like the dry bones of Ezekiel (ch 37), focus primarily on giving Israel hope in spite of defeat. But they may have become part of a developing sense in Israel that after death there should be something more.<\/p>\n<p>In Daniel 12:2, however, there is a sure reference to the resurrection of the dead. Indeed, the text announced a twofold resurrection of Jews: some to eternal life and some to eternal contempt. But there was no general resurrection of all people suggested by this text.<\/p>\n<p>In the intertestamental period, views began to solidify. The theologically conservative Sadducees would have nothing to do with the new ideas of resurrection and the afterlife. They continued to argue that there was no mention of resurrection in the writings of Moses, that life pertained to this earthly realm, and that the future hope was experienced through one’s children (Ecclus 46:12). Sheol, the place of the dead, was devoid of relationship with God and was a place of hapless existence. The Sadducean opinion of the resurrection is generally well known to Christians because of the encounter between Jesus and the Sadducees when they sought to ensnare him concerning the wife of seven brothers. Jesus rejected their views of the resurrection, of God, and of the Scriptures (Mk 12:18-27).<\/p>\n<p>The Pharisees, along with the Essenes and those at Qumran, believed in resurrection. A twofold pattern of resurrection was suggested by the famous eschatological passages of 2 Esdras 7 and the Apocalypse of Baruch 50–51. Both texts may be as late as the first century <span>AD<\/span>. In the Similitudes of 1 Enoch, the righteous Jews could generally expect resurrection, but not the wicked (1 Enoch 1:46, 51, 62). But elsewhere in Enoch there is a hint that some wicked may be raised for judgment (vv 22, 67, 90). The resurrection of the righteous in these texts would generally be linked to a spiritual type of body, yet in 2 Maccabees 7:14ff., the view seems less developed and more physical. The ascetics at Qumran expected a resurrection in the great Day of the Lord.<\/p>\n<p>While in Judaism there was a growing sense of an eschatological day of resurrection and reckoning, there was no hint anywhere of a resurrection of the Messiah. Such an idea had to await the historical reality of Jesus.<\/p>\n<p class=\"h2\" id=\"TheResurrectionofJesusChrist\">The Resurrection of Jesus Christ<\/p>\n<p>The resurrection of Christ is the central point of Christianity. So important was the resurrection for Paul that he hinged both preaching and faith upon its validity. He considered that a Christianity without the resurrection would be empty and meaningless (1 Cor 15:12-19). Indeed, the resurrection for him was the unveiling of God’s power in Jesus (Rom 1:4).<\/p>\n<p>The resurrection of Christ is the presupposition behind other texts of the NT as well. Rebirth to a living hope is based upon the resurrection (1 Pt 1:3). It is the foundation for witness and fellowship with God, because the living Lord has been seen and touched (1 Jn 1:1-4). It is the bedrock thesis for ministry and apostleship (Acts 1:21-25). The Gospels likewise would hardly have been good news if they did not conclude with Christ’s resurrection. Christ’s resurrection is the prototype for all the believers, who will experience resurrection when Christ returns.<\/p>\n<p class=\"h2\" id=\"TheResurrectionAccounts\">The Resurrection Accounts<\/p>\n<p>While the resurrection of Jesus Christ is the very essence of Christianity, it has been the subject of considerable debate. Scholars have frequently noted the variations that are present in the accounts. How many and who were the women at the tomb? Was there one (Mt; Mk) or were there two (Lk; Jn) angels at the tomb? Did the women come to anoint the body (Mk; Lk) or to see the tomb (Mt)? Did the women say nothing to anyone because of fear (Mk), or did they report to the disciples (Mt)? What was the order of the appearances, and did they take place in Jerusalem (Lk; Jn 20) or in Galilee (Mt; Jn 21) or in both places? Can the appearances be harmonized? What kind of body did Jesus possess? These and many other questions have been the watershed for a great deal of contemporary scholarly debate.<\/p>\n<p>Many of these questions were not first discovered by recent scholars. Tatian in the second century sought to remove the questions by composing his <em>Diatessaron<\/em> (harmony) in hopes that Christians would accept his work as a variant-free substitute for the Gospels. Although Christians liked the harmony, they continued to faithfully transmit the Gospels, because they believed that in them, by divine inspiration, God had provided a powerful witness concerning his Son. Many today still try the way of harmonization in an effort to deal with the minutia of historical questions, but they usually miss the uniqueness of each testimony. Others emphasize the differences and speculate on the Gospel constructs, but the fact of the resurrection usually becomes lost in the details of these human constructs. Both are attempts at protecting the essence of faith and reason in different ways.<\/p>\n<h5>The Empty Tomb<\/h5>\n<p>Many explanations have been given concerning the empty tomb. Some said the body was stolen by the disciples (already suggested by Mt 28:13), but then one needs to explain the church on the basis of fraud. Others have said that the Jews could have stolen the body, or the disciples could have mistaken the tomb, but then the body would soon have been produced by the enemies. Others have said that Jesus could have lapsed into a swoon, reviving later in the cold tomb, but then the result would hardly have inspired the power of the Christian church. These explanations are all rationalistic attempts based upon a preconception that an actual resurrection of Jesus could not have happened.<\/p>\n<p>In spite of the material differences, and while the Gospel writers have used a great deal of common material in their tomb stories, they themselves refrain from employing the tomb as a basis for resurrection faith. With the exception of John 20:8, the empty tomb engendered surprise and fear. Indeed, it seemed to be an idle tale (Lk 24:11). It is not the tomb stories but the appearances of Jesus after his resurrection that gave rise to faith.<\/p>\n<h5>The Appearances<\/h5>\n<p>Unlike the tomb stories, there is little commonality of material in the appearances. Yet the appearances are the basis for faith that the unbelievable happened. An enemy like Paul was converted into a zealous apostle (Acts 9:1-22; 1 Cor 15:8). A fearful fisherman like Peter abandoned his nets (Jn 21). A doubter like Thomas uttered early Christianity’s greatest confession, calling Jesus “my Lord and my God” (20:24-28). And two weary travelers to Emmaus found new zeal to return quickly to Jerusalem and share the news about their encounter with the risen Jesus (Lk 24:13-35).<\/p>\n<p>Scholars have debated the nature of these appearances. Starting from Paul’s list of appearances (1 Cor 15:5-8), some have argued that all appearances are of the same nature, and since the Damascus-road appearance to Paul recorded in Acts seems to have been of a spiritual nature (Acts 9:1-9; cf. 22:6-11; 26:12-19), then all the appearances must have been similar. Statements that the risen Jesus was touchable (Lk 24:41-43) are rejected as later accretions to an earlier vision-type tradition. This type of argument is based on presuppositions of the impossibility of a bodily resurrection.<\/p>\n<p>Another theory was based on the division between the Jesus of history and the Christ of faith. According to this view, the resurrection was not to be regarded as a fact of history but as an experience of the faith of the disciples. The issue, however, is that the eyewitnesses of Jesus’ resurrection proclaimed the event as a historical, palpable reality.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofChristsResurrection\">The Significance of Christ’s Resurrection<\/p>\n<p>Several people were raised from the dead, as recorded in the Bible. A widow’s son was raised by Elijah, another widow’s son was raised by Jesus, and Lazarus was raised by Jesus. However, their revitalization (or resuscitation) is not the same as Christ’s resurrection. They arose only to die again; he arose to live forevermore. They arose still doomed by corruptibility; he arose incorruptible. They arose with no change to their constitution; he arose in a significantly different form.<\/p>\n<p>When the Lord arose, three significant things happened to him. He was glorified, he was transfigured, and he became spirit. All three happened simultaneously. When he was resurrected, he was glorified (see Lk 24:26). At the same time, his body was transfigured into a glorious one (Phil 3:21). Equally so—and quite mysteriously—he became life-giving spirit (1 Cor 15:45).<\/p>\n<p>Prior to the Lord’s crucifixion and resurrection, he declared, “The hour has come for the Son of Man to be glorified. Truly, truly, I say unto you, unless a grain of wheat falls into the ground and dies, it abides alone; but if it dies, it brings forth many grains” (Jn 12:23-24; literal). This declaration provides the best picture of resurrection. Paul also used this illustration. He likened the resurrection glory to a grain being sown in death and then coming forth in life. Actually, Paul used this illustration when answering two questions the Corinthians posed about resurrection: (1) How are the dead raised? and (2) With what sort of body do they come? (1 Cor 15:35).<\/p>\n<p>To the first question Paul responded, “Foolish man, what you sow is not made alive unless it dies” (1 Cor 15:36). This follows perfectly the Lord’s saying in John 12:24, and the two explain each other. The grain must die before it can be quickened. Paul devotes more explanation to the second question; and the Spirit inspired his sublime utterance to unfold this mystery. Using the same natural example of the grain of wheat, Paul revealed that the body that comes forth in resurrection is altogether different in form from that which had been sown. Through an organic process, the single bare grain is transformed into a stalk of wheat. In essence, the grain and the stalk are one and the same—the latter simply being the living growth and expressed expansion of the former. In short, the stalk is the glory of the grain, or the glorified grain. This illustration shows that Jesus’ resurrected body was altogether different from the one that was buried. In death, he had been sown in corruption, dishonor, and weakness; in resurrection, he came forth in incorruption, glory, and power. The natural body that Jesus possessed as a man became a spiritual body, and at the same time Christ became “life-giving spirit.”<\/p>\n<p>With this new spiritual existence, Christ, as spirit and through the Holy Spirit, could indwell millions of believers simultaneously. Before the resurrection, Jesus was limited by his mortal body; after his resurrection, Jesus could be experienced illimitably by all his believers. Before his resurrection, Christ could dwell only among his believers; after his resurrection, he could dwell in his believers. Because Christ became spirit through resurrection, he can be experienced by those he indwells. The Spirit of Christ now makes Christ very real and experiential to us.<\/p>\n<p>The Lord Jesus entered into a new kind of existence when he was raised from the dead because he was glorified and simultaneously became spirit—or, to coin a term, he was “pneumafied” (from the Greek word for “spirit,” <span class=\"greek\" lang=\"el\">pneuma<\/span>). It appears that when he arose the indwelling Spirit penetrated and saturated his body so as to constitute his entire being with spirit. Recent studies in the area of pneumatology (the study of the Spirit) point out that the risen Christ and the Spirit were united via Christ’s resurrection.<\/p>\n<p>William Milligan, the author of the best English classic on the subject of the resurrection, said that the risen Christ is spirit. In that classic, called <em>The Resurrection of Our Lord<\/em>, he wrote the following:<\/p>\n<p>The condition of our Lord after His Resurrection was viewed by the sacred writers as essentially a state of <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Not indeed that our Lord had then no body, for it is the constant lesson of Scripture that a body was possessed by him; but that the deepest, the fundamental characteristic of His state, interpenetrating even the body, and moulding it into a complete adaptation to and harmony with His spirit, was <span class=\"greek\" lang=\"el\">pneuma<\/span><em>.<\/em> In other words, it is proposed to inquire whether the word <span class=\"greek\" lang=\"el\">pneuma<\/span> in the New Testament is not used as a short description of what our Lord was after His Resurrection, in contrast with what He was during the days of His humiliation upon earth.<\/p>\n<p>Milligan went on from there to show that several Scriptures affirm that the resurrected Christ is spirit. He cited 1 Corinthians 6:17 to show that the believer who is joined with the risen Lord must be joined to him as spirit, because he who is joined to the Lord is said to be “one spirit” with him. He used 2 Corinthians 3:17-18 to demonstrate that the Lord who is the Spirit is none other than the risen Christ. He also employed 1 Timothy 3:16, Romans 1:3-4, and Hebrews 9:14 to prove that the risen Lord is spirit.<\/p>\n<p>When we read the last chapters of the Gospels, we realize that a great change had transpired in our Lord after the resurrection. By entering into glory, he had entered into a new sphere of existence. At one moment he was visible; in another he became invisible (Lk 24:31). He was defying the limitations of space and perhaps even time. In the early morning of the day of resurrection, he appeared to Mary Magdalene in the garden (Jn 20:11-17), then to some of the other women (Mt 28:9). After this, he ascended to his Father (Jn 20:17). Then he returned to appear to Peter, who had gone home (Jn 20:10; Lk 24:34). On the same day, in the late afternoon, he took a seven-mile (11.3-kilometer) walk with two disciples on their way to Emmaus (Lk 24:13-33), following which he appeared to the disciples as they were assembled in a closed room somewhere in Jerusalem (Lk 24:33-48; Jn 20:19-23). It is nearly impossible to follow a sequential, chronological order of all these happenings. What Jesus did was humanly impossible. How could he make all of these appearances on the same day? All we can say is that resurrection greatly changed his sphere of existence. As spirit, and yet with a body—a glorified one—he was no longer limited by time and space.<\/p>\n<p> Through resurrection, Jesus had acquired a different form (see Mk 16:12). As to his person, he was still the same; the Jesus who walked in Galilee and was crucified at Calvary is the same Jesus who arose. His person had not changed, nor will it ever; it is immutable. But his form did change; he is now life-giving spirit. As such, Christ is able to indwell all of his believers.<\/p>\n<p>Resurrection and regeneration are closely linked in the Scriptures—in the same way that crucifixion and redemption form an inseparable unity. As redemption was not possible without Christ’s crucifixion, so regeneration is not possible without Christ’s resurrection. The Scripture plainly says that we have been born again through the resurrection of Christ (1 Pt 1:23).<\/p>\n<p>After Christ was raised from the dead, he called the disciples his brothers (Mt 28:10; Jn 20:19), and he declared that his God was now their God, and his Father their Father. Through resurrection, the disciples had become the brothers of Jesus, possessing the same divine life and the same Father. As the firstborn from among the dead (Col 1:18; Rv 1:18), Jesus Christ became the firstborn among many brothers (Rom 8:29).<\/p>\n<p class=\"h2\" id=\"ResurrectioninGeneral\">Resurrection in General<\/p>\n<p>Paul looked for the Day of the Lord when the dead in Christ would be raised and those who were still alive would join the dead in final victory (1 Thes 4:15-18). There was no doubt in his mind that this resurrection was a glorious expectation, that it involved some type of a personalized body, and that this body would not be physical but spiritual (1 Cor 15:35-44). Paul did not speak of two resurrections, as do the Johannine texts (e.g., Jn 5:29), but merely of the resurrection to life. Perhaps the Revelation of John provides the best clue in understanding NT thought on this issue because it refers to the blessing of being part of the first resurrection (Rv 20:5-6). Although in Revelation the term “resurrection” is not used in connection with judgment, the appearance at the judgment seat and the verdict of the second death in the lake of fire indicate that a resurrection to judgment will hardly be of the same essence as resurrection to life.<\/p>\n\n<p class=\"h2\" id=\"ResurrectionandGnosticism\">Resurrection and Gnosticism<\/p>\n<p>Gnostic eschatology is indebted to the Greek view of immortality and involves the shedding of the bodily husk in the spiritual ascent of the devotee to the Pleroma, or Gnostic heaven. Because of the way Gnostics used words, the Gospel of Philip is a helpful window for understanding the Gnostic twisting of ideas. There it is argued that “those who say that the Lord died first and [then] arose are in error; because he first arose and [then] died. If anyone does not attain the resurrection first, will he not die?” (Philip 56:15-19). The concept of resurrection is de-eschatologized and defined not in terms of a truly future expectation of resurrection but in terms of a realized spiritual awakening in this world. The Gospel of Philip is also useful in perceiving why in 2 Timothy 2:17-19 the criticism was so severe against Hymenaeus and Philetus for holding that the resurrection was past. Clearly, realized eschatology was rejected in the Pauline community and by the church when it appeared in Gnosticism. And it should continue to be rejected by the church in the present day.<\/p>\n<p><em>See also<\/em> Dead, Place of the; Eschatology; Second Coming of Christ; Spirit.<\/p>","content_en":"<h3>RESURRECTION<\/h3>\n<p>Act of being raised from the dead, used in the Bible in three different contexts: (1) It refers to miraculous raising of the dead back to earthly life, such as when Elijah raised a boy (1 Kgs 17:8-24), Elisha raised the Shunammite’s son (2 Kgs 4:18-37), Jesus raised both Jairus’s daughter (Mk 5:35-43) and Lazarus (Jn 11:17-44), Peter raised Dorcas (Acts 9:36-42), and Paul raised Eutychus (20:9-12). There is no hint that these resuscitations would prevent future death. (2) It refers most frequently to the resurrection of Jesus Christ. (3) It also refers to the eschatological resurrection of mankind at the end of time for punishment or reward (Jn 5:29; cf. Rv 20:5-6).<\/p>\n<p>Preview<\/p>\n<p>• Resurrection in the Old Testament and Judaism<\/p>\n<p>• The Resurrection of Jesus Christ<\/p>\n<p>• The Resurrection Accounts<\/p>\n<p>• The Significance of Christ’s Resurrection<\/p>\n<p>• Resurrection in General<\/p>\n<p>• Resurrection and Gnosticism<\/p>\n<p class=\"h2\" id=\"ResurrectionintheOldTestamentandJudaism\">Resurrection in the Old Testament and Judaism<\/p>\n<p>The concept of resurrection to eternal life developed slowly in Israel. Life and death were limited to physical existence in this world. Death meant leaving this world and entering a shadowy existence known as Sheol, the place of the <span class=\"hebrew\" lang=\"he\">rephaim<\/span><em>,<\/em> or shades (Is 14:9), a place of hopelessness (2 Sm 12:23; Jb 7:9-10). The tragedy of Sheol was that a person was cut off from fellowship with God. At that stage of Israel’s thought, there seemed little hope for resurrection (Pss 6:4-5; 88:10-12).<\/p>\n<p>But in the midst of hopelessness concerning a personal future, Israel developed a sense of faithfulness to God. In spite of the fact that the future was not clear, Job cried helplessly, “If a man dies, will he live again?” (Jb 14:14). As Job sought for the seemingly impossible, the difficult passage in Job 19:25-26 suggests the reality of resurrection by a living redeemer (<span class=\"hebrew\" lang=\"he\">go’el<\/span>).<\/p>\n<p>While some would argue that Hosea 6:1-3 suggests a resurrection, it is more likely that Israel considered it to be a promise of God’s continuing care, even when it experienced defeat at the hands of its enemies. Whether Paul saw in the third-day statement of Hosea a reference to Jesus is difficult to assess. This passage, along with texts like the dry bones of Ezekiel (ch 37), focus primarily on giving Israel hope in spite of defeat. But they may have become part of a developing sense in Israel that after death there should be something more.<\/p>\n<p>In Daniel 12:2, however, there is a sure reference to the resurrection of the dead. Indeed, the text announced a twofold resurrection of Jews: some to eternal life and some to eternal contempt. But there was no general resurrection of all people suggested by this text.<\/p>\n<p>In the intertestamental period, views began to solidify. The theologically conservative Sadducees would have nothing to do with the new ideas of resurrection and the afterlife. They continued to argue that there was no mention of resurrection in the writings of Moses, that life pertained to this earthly realm, and that the future hope was experienced through one’s children (Ecclus 46:12). Sheol, the place of the dead, was devoid of relationship with God and was a place of hapless existence. The Sadducean opinion of the resurrection is generally well known to Christians because of the encounter between Jesus and the Sadducees when they sought to ensnare him concerning the wife of seven brothers. Jesus rejected their views of the resurrection, of God, and of the Scriptures (Mk 12:18-27).<\/p>\n<p>The Pharisees, along with the Essenes and those at Qumran, believed in resurrection. A twofold pattern of resurrection was suggested by the famous eschatological passages of 2 Esdras 7 and the Apocalypse of Baruch 50–51. Both texts may be as late as the first century <span>AD<\/span>. In the Similitudes of 1 Enoch, the righteous Jews could generally expect resurrection, but not the wicked (1 Enoch 1:46, 51, 62). But elsewhere in Enoch there is a hint that some wicked may be raised for judgment (vv 22, 67, 90). The resurrection of the righteous in these texts would generally be linked to a spiritual type of body, yet in 2 Maccabees 7:14ff., the view seems less developed and more physical. The ascetics at Qumran expected a resurrection in the great Day of the Lord.<\/p>\n<p>While in Judaism there was a growing sense of an eschatological day of resurrection and reckoning, there was no hint anywhere of a resurrection of the Messiah. Such an idea had to await the historical reality of Jesus.<\/p>\n<p class=\"h2\" id=\"TheResurrectionofJesusChrist\">The Resurrection of Jesus Christ<\/p>\n<p>The resurrection of Christ is the central point of Christianity. So important was the resurrection for Paul that he hinged both preaching and faith upon its validity. He considered that a Christianity without the resurrection would be empty and meaningless (1 Cor 15:12-19). Indeed, the resurrection for him was the unveiling of God’s power in Jesus (Rom 1:4).<\/p>\n<p>The resurrection of Christ is the presupposition behind other texts of the NT as well. Rebirth to a living hope is based upon the resurrection (1 Pt 1:3). It is the foundation for witness and fellowship with God, because the living Lord has been seen and touched (1 Jn 1:1-4). It is the bedrock thesis for ministry and apostleship (Acts 1:21-25). The Gospels likewise would hardly have been good news if they did not conclude with Christ’s resurrection. Christ’s resurrection is the prototype for all the believers, who will experience resurrection when Christ returns.<\/p>\n<p class=\"h2\" id=\"TheResurrectionAccounts\">The Resurrection Accounts<\/p>\n<p>While the resurrection of Jesus Christ is the very essence of Christianity, it has been the subject of considerable debate. Scholars have frequently noted the variations that are present in the accounts. How many and who were the women at the tomb? Was there one (Mt; Mk) or were there two (Lk; Jn) angels at the tomb? Did the women come to anoint the body (Mk; Lk) or to see the tomb (Mt)? Did the women say nothing to anyone because of fear (Mk), or did they report to the disciples (Mt)? What was the order of the appearances, and did they take place in Jerusalem (Lk; Jn 20) or in Galilee (Mt; Jn 21) or in both places? Can the appearances be harmonized? What kind of body did Jesus possess? These and many other questions have been the watershed for a great deal of contemporary scholarly debate.<\/p>\n<p>Many of these questions were not first discovered by recent scholars. Tatian in the second century sought to remove the questions by composing his <em>Diatessaron<\/em> (harmony) in hopes that Christians would accept his work as a variant-free substitute for the Gospels. Although Christians liked the harmony, they continued to faithfully transmit the Gospels, because they believed that in them, by divine inspiration, God had provided a powerful witness concerning his Son. Many today still try the way of harmonization in an effort to deal with the minutia of historical questions, but they usually miss the uniqueness of each testimony. Others emphasize the differences and speculate on the Gospel constructs, but the fact of the resurrection usually becomes lost in the details of these human constructs. Both are attempts at protecting the essence of faith and reason in different ways.<\/p>\n<h5>The Empty Tomb<\/h5>\n<p>Many explanations have been given concerning the empty tomb. Some said the body was stolen by the disciples (already suggested by Mt 28:13), but then one needs to explain the church on the basis of fraud. Others have said that the Jews could have stolen the body, or the disciples could have mistaken the tomb, but then the body would soon have been produced by the enemies. Others have said that Jesus could have lapsed into a swoon, reviving later in the cold tomb, but then the result would hardly have inspired the power of the Christian church. These explanations are all rationalistic attempts based upon a preconception that an actual resurrection of Jesus could not have happened.<\/p>\n<p>In spite of the material differences, and while the Gospel writers have used a great deal of common material in their tomb stories, they themselves refrain from employing the tomb as a basis for resurrection faith. With the exception of John 20:8, the empty tomb engendered surprise and fear. Indeed, it seemed to be an idle tale (Lk 24:11). It is not the tomb stories but the appearances of Jesus after his resurrection that gave rise to faith.<\/p>\n<h5>The Appearances<\/h5>\n<p>Unlike the tomb stories, there is little commonality of material in the appearances. Yet the appearances are the basis for faith that the unbelievable happened. An enemy like Paul was converted into a zealous apostle (Acts 9:1-22; 1 Cor 15:8). A fearful fisherman like Peter abandoned his nets (Jn 21). A doubter like Thomas uttered early Christianity’s greatest confession, calling Jesus “my Lord and my God” (20:24-28). And two weary travelers to Emmaus found new zeal to return quickly to Jerusalem and share the news about their encounter with the risen Jesus (Lk 24:13-35).<\/p>\n<p>Scholars have debated the nature of these appearances. Starting from Paul’s list of appearances (1 Cor 15:5-8), some have argued that all appearances are of the same nature, and since the Damascus-road appearance to Paul recorded in Acts seems to have been of a spiritual nature (Acts 9:1-9; cf. 22:6-11; 26:12-19), then all the appearances must have been similar. Statements that the risen Jesus was touchable (Lk 24:41-43) are rejected as later accretions to an earlier vision-type tradition. This type of argument is based on presuppositions of the impossibility of a bodily resurrection.<\/p>\n<p>Another theory was based on the division between the Jesus of history and the Christ of faith. According to this view, the resurrection was not to be regarded as a fact of history but as an experience of the faith of the disciples. The issue, however, is that the eyewitnesses of Jesus’ resurrection proclaimed the event as a historical, palpable reality.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofChristsResurrection\">The Significance of Christ’s Resurrection<\/p>\n<p>Several people were raised from the dead, as recorded in the Bible. A widow’s son was raised by Elijah, another widow’s son was raised by Jesus, and Lazarus was raised by Jesus. However, their revitalization (or resuscitation) is not the same as Christ’s resurrection. They arose only to die again; he arose to live forevermore. They arose still doomed by corruptibility; he arose incorruptible. They arose with no change to their constitution; he arose in a significantly different form.<\/p>\n<p>When the Lord arose, three significant things happened to him. He was glorified, he was transfigured, and he became spirit. All three happened simultaneously. When he was resurrected, he was glorified (see Lk 24:26). At the same time, his body was transfigured into a glorious one (Phil 3:21). Equally so—and quite mysteriously—he became life-giving spirit (1 Cor 15:45).<\/p>\n<p>Prior to the Lord’s crucifixion and resurrection, he declared, “The hour has come for the Son of Man to be glorified. Truly, truly, I say unto you, unless a grain of wheat falls into the ground and dies, it abides alone; but if it dies, it brings forth many grains” (Jn 12:23-24; literal). This declaration provides the best picture of resurrection. Paul also used this illustration. He likened the resurrection glory to a grain being sown in death and then coming forth in life. Actually, Paul used this illustration when answering two questions the Corinthians posed about resurrection: (1) How are the dead raised? and (2) With what sort of body do they come? (1 Cor 15:35).<\/p>\n<p>To the first question Paul responded, “Foolish man, what you sow is not made alive unless it dies” (1 Cor 15:36). This follows perfectly the Lord’s saying in John 12:24, and the two explain each other. The grain must die before it can be quickened. Paul devotes more explanation to the second question; and the Spirit inspired his sublime utterance to unfold this mystery. Using the same natural example of the grain of wheat, Paul revealed that the body that comes forth in resurrection is altogether different in form from that which had been sown. Through an organic process, the single bare grain is transformed into a stalk of wheat. In essence, the grain and the stalk are one and the same—the latter simply being the living growth and expressed expansion of the former. In short, the stalk is the glory of the grain, or the glorified grain. This illustration shows that Jesus’ resurrected body was altogether different from the one that was buried. In death, he had been sown in corruption, dishonor, and weakness; in resurrection, he came forth in incorruption, glory, and power. The natural body that Jesus possessed as a man became a spiritual body, and at the same time Christ became “life-giving spirit.”<\/p>\n<p>With this new spiritual existence, Christ, as spirit and through the Holy Spirit, could indwell millions of believers simultaneously. Before the resurrection, Jesus was limited by his mortal body; after his resurrection, Jesus could be experienced illimitably by all his believers. Before his resurrection, Christ could dwell only among his believers; after his resurrection, he could dwell in his believers. Because Christ became spirit through resurrection, he can be experienced by those he indwells. The Spirit of Christ now makes Christ very real and experiential to us.<\/p>\n<p>The Lord Jesus entered into a new kind of existence when he was raised from the dead because he was glorified and simultaneously became spirit—or, to coin a term, he was “pneumafied” (from the Greek word for “spirit,” <span class=\"greek\" lang=\"el\">pneuma<\/span>). It appears that when he arose the indwelling Spirit penetrated and saturated his body so as to constitute his entire being with spirit. Recent studies in the area of pneumatology (the study of the Spirit) point out that the risen Christ and the Spirit were united via Christ’s resurrection.<\/p>\n<p>William Milligan, the author of the best English classic on the subject of the resurrection, said that the risen Christ is spirit. In that classic, called <em>The Resurrection of Our Lord<\/em>, he wrote the following:<\/p>\n<p>The condition of our Lord after His Resurrection was viewed by the sacred writers as essentially a state of <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Not indeed that our Lord had then no body, for it is the constant lesson of Scripture that a body was possessed by him; but that the deepest, the fundamental characteristic of His state, interpenetrating even the body, and moulding it into a complete adaptation to and harmony with His spirit, was <span class=\"greek\" lang=\"el\">pneuma<\/span><em>.<\/em> In other words, it is proposed to inquire whether the word <span class=\"greek\" lang=\"el\">pneuma<\/span> in the New Testament is not used as a short description of what our Lord was after His Resurrection, in contrast with what He was during the days of His humiliation upon earth.<\/p>\n<p>Milligan went on from there to show that several Scriptures affirm that the resurrected Christ is spirit. He cited 1 Corinthians 6:17 to show that the believer who is joined with the risen Lord must be joined to him as spirit, because he who is joined to the Lord is said to be “one spirit” with him. He used 2 Corinthians 3:17-18 to demonstrate that the Lord who is the Spirit is none other than the risen Christ. He also employed 1 Timothy 3:16, Romans 1:3-4, and Hebrews 9:14 to prove that the risen Lord is spirit.<\/p>\n<p>When we read the last chapters of the Gospels, we realize that a great change had transpired in our Lord after the resurrection. By entering into glory, he had entered into a new sphere of existence. At one moment he was visible; in another he became invisible (Lk 24:31). He was defying the limitations of space and perhaps even time. In the early morning of the day of resurrection, he appeared to Mary Magdalene in the garden (Jn 20:11-17), then to some of the other women (Mt 28:9). After this, he ascended to his Father (Jn 20:17). Then he returned to appear to Peter, who had gone home (Jn 20:10; Lk 24:34). On the same day, in the late afternoon, he took a seven-mile (11.3-kilometer) walk with two disciples on their way to Emmaus (Lk 24:13-33), following which he appeared to the disciples as they were assembled in a closed room somewhere in Jerusalem (Lk 24:33-48; Jn 20:19-23). It is nearly impossible to follow a sequential, chronological order of all these happenings. What Jesus did was humanly impossible. How could he make all of these appearances on the same day? All we can say is that resurrection greatly changed his sphere of existence. As spirit, and yet with a body—a glorified one—he was no longer limited by time and space.<\/p>\n<p> Through resurrection, Jesus had acquired a different form (see Mk 16:12). As to his person, he was still the same; the Jesus who walked in Galilee and was crucified at Calvary is the same Jesus who arose. His person had not changed, nor will it ever; it is immutable. But his form did change; he is now life-giving spirit. As such, Christ is able to indwell all of his believers.<\/p>\n<p>Resurrection and regeneration are closely linked in the Scriptures—in the same way that crucifixion and redemption form an inseparable unity. As redemption was not possible without Christ’s crucifixion, so regeneration is not possible without Christ’s resurrection. The Scripture plainly says that we have been born again through the resurrection of Christ (1 Pt 1:23).<\/p>\n<p>After Christ was raised from the dead, he called the disciples his brothers (Mt 28:10; Jn 20:19), and he declared that his God was now their God, and his Father their Father. Through resurrection, the disciples had become the brothers of Jesus, possessing the same divine life and the same Father. As the firstborn from among the dead (Col 1:18; Rv 1:18), Jesus Christ became the firstborn among many brothers (Rom 8:29).<\/p>\n<p class=\"h2\" id=\"ResurrectioninGeneral\">Resurrection in General<\/p>\n<p>Paul looked for the Day of the Lord when the dead in Christ would be raised and those who were still alive would join the dead in final victory (1 Thes 4:15-18). There was no doubt in his mind that this resurrection was a glorious expectation, that it involved some type of a personalized body, and that this body would not be physical but spiritual (1 Cor 15:35-44). Paul did not speak of two resurrections, as do the Johannine texts (e.g., Jn 5:29), but merely of the resurrection to life. Perhaps the Revelation of John provides the best clue in understanding NT thought on this issue because it refers to the blessing of being part of the first resurrection (Rv 20:5-6). Although in Revelation the term “resurrection” is not used in connection with judgment, the appearance at the judgment seat and the verdict of the second death in the lake of fire indicate that a resurrection to judgment will hardly be of the same essence as resurrection to life.<\/p>\n\n<p class=\"h2\" id=\"ResurrectionandGnosticism\">Resurrection and Gnosticism<\/p>\n<p>Gnostic eschatology is indebted to the Greek view of immortality and involves the shedding of the bodily husk in the spiritual ascent of the devotee to the Pleroma, or Gnostic heaven. Because of the way Gnostics used words, the Gospel of Philip is a helpful window for understanding the Gnostic twisting of ideas. There it is argued that “those who say that the Lord died first and [then] arose are in error; because he first arose and [then] died. If anyone does not attain the resurrection first, will he not die?” (Philip 56:15-19). The concept of resurrection is de-eschatologized and defined not in terms of a truly future expectation of resurrection but in terms of a realized spiritual awakening in this world. The Gospel of Philip is also useful in perceiving why in 2 Timothy 2:17-19 the criticism was so severe against Hymenaeus and Philetus for holding that the resurrection was past. Clearly, realized eschatology was rejected in the Pauline community and by the church when it appeared in Gnosticism. And it should continue to be rejected by the church in the present day.<\/p>\n<p><em>See also<\/em> Dead, Place of the; Eschatology; Second Coming of Christ; Spirit.<\/p>","summary_ro":"RESURRECTION Act of being raised from the dead, used in the Bible in three different contexts: (1) It refers to miraculous raising of the dead back to earthly life, such as when Elijah raised a boy (1 Kgs 17:8-24), Elisha raised the Shunammite’s son (2 Kgs 4:18-37), Jesus raised both Jairus’s daughter (Mk 5:35-43) and Lazarus (Jn 11:17-44), Peter raised Dorcas (Acts 9:36-42), and Paul raised Eutychus (20:9-12). There is no hint that these resuscitations would prevent future death. (2) It refe...","summary_en":"RESURRECTION Act of being raised from the dead, used in the Bible in three different contexts: (1) It refers to miraculous raising of the dead back to earthly life, such as when Elijah raised a boy (1 Kgs 17:8-24), Elisha raised the Shunammite’s son (2 Kgs 4:18-37), Jesus raised both Jairus’s daughter (Mk 5:35-43) and Lazarus (Jn 11:17-44), Peter raised Dorcas (Acts 9:36-42), and Paul raised Eutychus (20:9-12). There is no hint that these resuscitations would prevent future death. (2) It refe...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34285,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Coming of Christ*, Second","title_en":"Coming of Christ*, Second","content_ro":"<h3>SECOND COMING OF CHRIST*<\/h3>\n<p>The return of Jesus Christ to earth to complete the work of salvation.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns, principally by “coming” (which is the regular translation of the Greek word <span class=\"greek\" lang=\"el\">parousia<\/span><em>,<\/em> meaning “presence,” “visit,” “arrival,” “advent,” especially of a royal or distinguished person) but also by “appearing” (as in 2 Tm 4:8; Ti 2:13), “revealing,” or “revelation” (1 Cor 1:7). These different verbs and nouns point to the same event but highlight different aspects of it, especially the manifestation of God’s glory in Christ when he comes. The time of this event is repeatedly referred to as “the Day,” sometimes absolutely (as in Rom 13:12; 1 Cor 3:13; Heb 10:25), more often with a qualification, such as “the day of Christ” (Phil 1:10; 2:16), “the day of the Lord” (1 Thes 5:2; 2 Thes 2:2), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), “the day of Jesus Christ” (Phil 1:6), and “the day of our Lord Jesus Christ” (1 Cor 1:8). When such expressions are used, there is often some reference to the judgment to be passed at the coming of Christ: his day is “the day of judgment” (1 Jn 4:17) or “the day of wrath” (Rom 2:5). For the people of God, however, it is “the day of redemption” (Eph 4:30).<\/p>\n<p class=\"h2\" id=\"TheProclamationoftheNewTestament\">The Proclamation of the New Testament<\/p>\n<p>That the second coming of Christ was an essential element in the gospel as preached in the apostolic age is clear from many NT writings (quoted below from the <span>rsv<\/span>).<\/p>\n<p>The origin of the Second Coming is found in the teachings of Jesus before his death. Speaking of himself as the Son of Man, Jesus said, “The day when the Son of man is revealed” (Lk 17:30) he will come “in clouds with great power and glory” (Mk 13:26). This language is derived from the OT, especially from Daniel’s vision in which “one like a son of man” is brought “with the clouds of heaven” to receive everlasting dominion from the Ancient of Days (Dn 7:13-14). A cloud or clouds regularly enveloped the divine glory in the OT (as in Ex 40:34; 1 Kgs 8:10-11); their mention in connection with the coming of the Son of Man indicates that, when he comes, the glory of God will be manifested in him. Jesus’ last reference to his second coming came at his trial before the Jewish authorities when, asked by the high priest to say whether or not he was “the Christ, the Son of the Blessed,” he replied, “I am; and you will see the Son of man seated at the right hand of Power, and coming with the clouds of heaven” (Mk 14:61-62).<\/p>\n<p>After the Gospels, the rest of the NT affirms the eventuality of Christ’s second coming. The record of Acts begins with the angels’ assurance at the ascension of Christ that “this Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11). The summaries of apostolic addresses that the book contains make repeated references to Jesus as “the one ordained by God to be judge of the living and the dead” (10:42; cf. 17:31).<\/p>\n<p>Writing to his converts in Thessalonica (c. <span>AD<\/span> 51) a few weeks after they first heard and believed the gospel, Paul reminds them how they had “turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thes 1:9-10). Here Jesus’ expected deliverance of his people from end-time judgment is put on the same plane as his historical resurrection; the Christian way of life embraces both serving God and waiting for Christ. This note of waiting for Christ is repeated and amplified several times in this short letter. A few years later Paul uses similar language when writing to his converts in Corinth (cf. Acts 18:1-18): “You are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ” (1 Cor 1:7). And in what may have been his last letter he speaks of “the crown of righteousness” that the Lord will award him “on that Day, and not only to me,” he adds, “but also to all who have loved his appearing” (2 Tm 4:8). To love his appearing and to wait for him are two different ways of expressing the same attitude.<\/p>\n<p>The writer to the Hebrews encourages his readers with the assurance that in a little while “the coming one shall come and shall not tarry” (Heb 10:37). James says that “the coming of the Lord is at hand” (Jas 5:8). Peter speaks of the time “when the chief Shepherd is manifested” (1 Pt 5:4). The Revelation to John ends with the risen Lord’s promise, “Surely I am coming soon,” and the church’s response, “Amen. Come, Lord Jesus!” (Rv 22:20).<\/p>\n<p class=\"h2\" id=\"TheSecondComingandtheResurrection\">The Second Coming and the Resurrection<\/p>\n<p>In 1 Thessalonians, written not more than 20 years after the death and resurrection of Christ, his coming again is presented by way of comfort and encouragement to those whose Christian friends had died. Paul had been compelled to leave Thessalonica before he had time to give his converts there as much teaching as they required, and when some of their number died shortly after his departure, their friends wondered if they would suffer some serious disadvantage at the Second Coming, in contrast to those who would still be alive to greet the returning Lord. No, says Paul, “those who have fallen asleep” will suffer no disadvantage. On the contrary, the first thing to happen when “the Lord himself will descend from heaven” is that “the dead in Christ will rise.” Only after that will those who survive until then be caught away to join them and be forever “with the Lord” (1 Thes 4:15-17). Fuller information on the same subject is given in 1 Corinthians, written about five years later. There the resurrection of believers is the full harvest that was inaugurated by the resurrection of Christ: “Christ the first fruits, then at his coming those who belong to Christ” (1 Cor 15:23). An additional revelation is imparted: not only will each believer who has died be raised in a “spiritual body” (v 44) but also those who are still alive will be “changed” so as to have bodies suitable for life in resurrection. For dead and living believers alike, Paul proclaimed that “as we have borne the image of the man of dust [i.e., Adam; cf. Gn 2:7], we shall also bear the image of the man of heaven [i.e., the risen Christ]” (1 Cor 15:49). To the same effect, Paul writes (a few years later still) in Philippians 3:20-21 that from heaven “we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body.” A deeper unveiling of what this will involve is made in Romans 8:18-23, where the resurrection of the people of Christ is the catalyst for the liberation and glorious renewal of all creation.<\/p>\n<h5>The Second Coming and Judgment<\/h5>\n<p>The association of judgment with the Second Coming arises in Jesus’ teaching in the Gospels. The association is equally plain in the epistles of the NT. Paul, in particular, put the subject on a personal level. He forbade premature judgment of fellow Christians: “Do not pronounce judgment before the time, before the Lord comes” (1 Cor 4:5). The Lord will conduct an investigation that will bring to light the hidden motives of the heart. Paul knew that his own apostolic work would be assessed on “the day of Christ” (Phil 2:16; 1 Thes 2:19). Elsewhere, Paul urges his converts to bear in mind that they, with himself, must appear before the divine tribunal, variously called “the judgment seat of God” (where “each of us shall give account of himself,” Rom 14:10-12) or “the judgment seat of Christ” (where each will “receive good or evil, according to what he has done in the body,” 2 Cor 5:10). It seems clear that this judgment is to take place at the second coming of Christ, who will then “judge the living and the dead” (2 Tm 4:1). Because Paul was writing to Christians, he tended to concentrate on the judgment or assessment that the believers would experience at the Lord’s return. But he also made it plain that the same coming would bring judgment to those who opposed the Christian faith (2 Thes 1:6-10). This is made explicit in Acts 17:31, where Paul told the Athenians that God “has fixed a day on which he will judge the world in righteousness by a man whom he has appointed.”<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Rapture; Resurrection; Revelation, Book of; Tribulation.<\/p>","content_en":"<h3>SECOND COMING OF CHRIST*<\/h3>\n<p>The return of Jesus Christ to earth to complete the work of salvation.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns, principally by “coming” (which is the regular translation of the Greek word <span class=\"greek\" lang=\"el\">parousia<\/span><em>,<\/em> meaning “presence,” “visit,” “arrival,” “advent,” especially of a royal or distinguished person) but also by “appearing” (as in 2 Tm 4:8; Ti 2:13), “revealing,” or “revelation” (1 Cor 1:7). These different verbs and nouns point to the same event but highlight different aspects of it, especially the manifestation of God’s glory in Christ when he comes. The time of this event is repeatedly referred to as “the Day,” sometimes absolutely (as in Rom 13:12; 1 Cor 3:13; Heb 10:25), more often with a qualification, such as “the day of Christ” (Phil 1:10; 2:16), “the day of the Lord” (1 Thes 5:2; 2 Thes 2:2), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), “the day of Jesus Christ” (Phil 1:6), and “the day of our Lord Jesus Christ” (1 Cor 1:8). When such expressions are used, there is often some reference to the judgment to be passed at the coming of Christ: his day is “the day of judgment” (1 Jn 4:17) or “the day of wrath” (Rom 2:5). For the people of God, however, it is “the day of redemption” (Eph 4:30).<\/p>\n<p class=\"h2\" id=\"TheProclamationoftheNewTestament\">The Proclamation of the New Testament<\/p>\n<p>That the second coming of Christ was an essential element in the gospel as preached in the apostolic age is clear from many NT writings (quoted below from the <span>rsv<\/span>).<\/p>\n<p>The origin of the Second Coming is found in the teachings of Jesus before his death. Speaking of himself as the Son of Man, Jesus said, “The day when the Son of man is revealed” (Lk 17:30) he will come “in clouds with great power and glory” (Mk 13:26). This language is derived from the OT, especially from Daniel’s vision in which “one like a son of man” is brought “with the clouds of heaven” to receive everlasting dominion from the Ancient of Days (Dn 7:13-14). A cloud or clouds regularly enveloped the divine glory in the OT (as in Ex 40:34; 1 Kgs 8:10-11); their mention in connection with the coming of the Son of Man indicates that, when he comes, the glory of God will be manifested in him. Jesus’ last reference to his second coming came at his trial before the Jewish authorities when, asked by the high priest to say whether or not he was “the Christ, the Son of the Blessed,” he replied, “I am; and you will see the Son of man seated at the right hand of Power, and coming with the clouds of heaven” (Mk 14:61-62).<\/p>\n<p>After the Gospels, the rest of the NT affirms the eventuality of Christ’s second coming. The record of Acts begins with the angels’ assurance at the ascension of Christ that “this Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11). The summaries of apostolic addresses that the book contains make repeated references to Jesus as “the one ordained by God to be judge of the living and the dead” (10:42; cf. 17:31).<\/p>\n<p>Writing to his converts in Thessalonica (c. <span>AD<\/span> 51) a few weeks after they first heard and believed the gospel, Paul reminds them how they had “turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thes 1:9-10). Here Jesus’ expected deliverance of his people from end-time judgment is put on the same plane as his historical resurrection; the Christian way of life embraces both serving God and waiting for Christ. This note of waiting for Christ is repeated and amplified several times in this short letter. A few years later Paul uses similar language when writing to his converts in Corinth (cf. Acts 18:1-18): “You are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ” (1 Cor 1:7). And in what may have been his last letter he speaks of “the crown of righteousness” that the Lord will award him “on that Day, and not only to me,” he adds, “but also to all who have loved his appearing” (2 Tm 4:8). To love his appearing and to wait for him are two different ways of expressing the same attitude.<\/p>\n<p>The writer to the Hebrews encourages his readers with the assurance that in a little while “the coming one shall come and shall not tarry” (Heb 10:37). James says that “the coming of the Lord is at hand” (Jas 5:8). Peter speaks of the time “when the chief Shepherd is manifested” (1 Pt 5:4). The Revelation to John ends with the risen Lord’s promise, “Surely I am coming soon,” and the church’s response, “Amen. Come, Lord Jesus!” (Rv 22:20).<\/p>\n<p class=\"h2\" id=\"TheSecondComingandtheResurrection\">The Second Coming and the Resurrection<\/p>\n<p>In 1 Thessalonians, written not more than 20 years after the death and resurrection of Christ, his coming again is presented by way of comfort and encouragement to those whose Christian friends had died. Paul had been compelled to leave Thessalonica before he had time to give his converts there as much teaching as they required, and when some of their number died shortly after his departure, their friends wondered if they would suffer some serious disadvantage at the Second Coming, in contrast to those who would still be alive to greet the returning Lord. No, says Paul, “those who have fallen asleep” will suffer no disadvantage. On the contrary, the first thing to happen when “the Lord himself will descend from heaven” is that “the dead in Christ will rise.” Only after that will those who survive until then be caught away to join them and be forever “with the Lord” (1 Thes 4:15-17). Fuller information on the same subject is given in 1 Corinthians, written about five years later. There the resurrection of believers is the full harvest that was inaugurated by the resurrection of Christ: “Christ the first fruits, then at his coming those who belong to Christ” (1 Cor 15:23). An additional revelation is imparted: not only will each believer who has died be raised in a “spiritual body” (v 44) but also those who are still alive will be “changed” so as to have bodies suitable for life in resurrection. For dead and living believers alike, Paul proclaimed that “as we have borne the image of the man of dust [i.e., Adam; cf. Gn 2:7], we shall also bear the image of the man of heaven [i.e., the risen Christ]” (1 Cor 15:49). To the same effect, Paul writes (a few years later still) in Philippians 3:20-21 that from heaven “we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body.” A deeper unveiling of what this will involve is made in Romans 8:18-23, where the resurrection of the people of Christ is the catalyst for the liberation and glorious renewal of all creation.<\/p>\n<h5>The Second Coming and Judgment<\/h5>\n<p>The association of judgment with the Second Coming arises in Jesus’ teaching in the Gospels. The association is equally plain in the epistles of the NT. Paul, in particular, put the subject on a personal level. He forbade premature judgment of fellow Christians: “Do not pronounce judgment before the time, before the Lord comes” (1 Cor 4:5). The Lord will conduct an investigation that will bring to light the hidden motives of the heart. Paul knew that his own apostolic work would be assessed on “the day of Christ” (Phil 2:16; 1 Thes 2:19). Elsewhere, Paul urges his converts to bear in mind that they, with himself, must appear before the divine tribunal, variously called “the judgment seat of God” (where “each of us shall give account of himself,” Rom 14:10-12) or “the judgment seat of Christ” (where each will “receive good or evil, according to what he has done in the body,” 2 Cor 5:10). It seems clear that this judgment is to take place at the second coming of Christ, who will then “judge the living and the dead” (2 Tm 4:1). Because Paul was writing to Christians, he tended to concentrate on the judgment or assessment that the believers would experience at the Lord’s return. But he also made it plain that the same coming would bring judgment to those who opposed the Christian faith (2 Thes 1:6-10). This is made explicit in Acts 17:31, where Paul told the Athenians that God “has fixed a day on which he will judge the world in righteousness by a man whom he has appointed.”<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Rapture; Resurrection; Revelation, Book of; Tribulation.<\/p>","summary_ro":"SECOND COMING OF CHRIST* The return of Jesus Christ to earth to complete the work of salvation. Terms Used The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns...","summary_en":"SECOND COMING OF CHRIST* The return of Jesus Christ to earth to complete the work of salvation. Terms Used The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58421,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:15","title_en":"Study Note: 1 Tesaloniceni 4:15","content_ro":"<p><strong>4:15<\/strong> <em>directly from the Lord:<\/em> Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • <em>not . . . ahead:<\/em> Paul wants the Thessalonians to know that, <em>when the Lord returns,<\/em> the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (<span class=\"greek\" lang=\"el\">parousia<\/span>) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).<\/p>","content_en":"<p><strong>4:15<\/strong> <em>directly from the Lord:<\/em> Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • <em>not . . . ahead:<\/em> Paul wants the Thessalonians to know that, <em>when the Lord returns,<\/em> the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (<span class=\"greek\" lang=\"el\">parousia<\/span>) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).<\/p>","summary_ro":"4:15 directly from the Lord: Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • not . . . ahead: Paul wants the Thessalonians to know that, when the Lord returns, the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (parousia) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).","summary_en":"4:15 directly from the Lord: Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • not . . . ahead: Paul wants the Thessalonians to know that, when the Lord returns, the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (parousia) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86047,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:15","title_en":"Study Note: 1 Tesaloniceni 4:15","content_ro":"<p><strong>4:15<\/strong> <em>directly from the Lord:<\/em> Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • <em>not . . . ahead:<\/em> Paul wants the Thessalonians to know that, <em>when the Lord returns,<\/em> the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (<span class=\"greek\" lang=\"el\">parousia<\/span>) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).<\/p>","content_en":"<p><strong>4:15<\/strong> <em>directly from the Lord:<\/em> Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • <em>not . . . ahead:<\/em> Paul wants the Thessalonians to know that, <em>when the Lord returns,<\/em> the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (<span class=\"greek\" lang=\"el\">parousia<\/span>) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).<\/p>","summary_ro":"4:15 directly from the Lord: Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • not . . . ahead: Paul wants the Thessalonians to know that, when the Lord returns, the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (parousia) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).","summary_en":"4:15 directly from the Lord: Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • not . . . ahead: Paul wants the Thessalonians to know that, when the Lord returns, the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (parousia) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113673,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:15","title_en":"Study Note: 1 Tesaloniceni 4:15","content_ro":"<p><strong>4:15<\/strong> <em>directly from the Lord:<\/em> Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • <em>not . . . ahead:<\/em> Paul wants the Thessalonians to know that, <em>when the Lord returns,<\/em> the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (<span class=\"greek\" lang=\"el\">parousia<\/span>) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).<\/p>","content_en":"<p><strong>4:15<\/strong> <em>directly from the Lord:<\/em> Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • <em>not . . . ahead:<\/em> Paul wants the Thessalonians to know that, <em>when the Lord returns,<\/em> the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (<span class=\"greek\" lang=\"el\">parousia<\/span>) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).<\/p>","summary_ro":"4:15 directly from the Lord: Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • not . . . ahead: Paul wants the Thessalonians to know that, when the Lord returns, the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (parousia) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).","summary_en":"4:15 directly from the Lord: Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • not . . . ahead: Paul wants the Thessalonians to know that, when the Lord returns, the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (parousia) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141299,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:15","title_en":"Study Note: 1 Tesaloniceni 4:15","content_ro":"<p><strong>4:15<\/strong> <em>directly from the Lord:<\/em> Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • <em>not . . . ahead:<\/em> Paul wants the Thessalonians to know that, <em>when the Lord returns,<\/em> the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (<span class=\"greek\" lang=\"el\">parousia<\/span>) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).<\/p>","content_en":"<p><strong>4:15<\/strong> <em>directly from the Lord:<\/em> Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • <em>not . . . ahead:<\/em> Paul wants the Thessalonians to know that, <em>when the Lord returns,<\/em> the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (<span class=\"greek\" lang=\"el\">parousia<\/span>) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).<\/p>","summary_ro":"4:15 directly from the Lord: Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • not . . . ahead: Paul wants the Thessalonians to know that, when the Lord returns, the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (parousia) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).","summary_en":"4:15 directly from the Lord: Jesus’ own teaching provided the source of Paul’s assurance for the Thessalonians (see Matt 24:29-31, 40-41) • not . . . ahead: Paul wants the Thessalonians to know that, when the Lord returns, the dead will not be at a disadvantage but will participate equally in the resurrection. • In referring to Jesus’ coming, Paul uses a Greek term (parousia) commonly used to describe the coming of the emperor to a city with great pomp and celebration (see 1 Thes 4:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67451,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Last Things and the Thessalonians","title_en":"The Last Things and the Thessalonians","content_ro":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","content_en":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","summary_ro":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","summary_en":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95077,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Last Things and the Thessalonians","title_en":"The Last Things and the Thessalonians","content_ro":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","content_en":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","summary_ro":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","summary_en":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122703,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Last Things and the Thessalonians","title_en":"The Last Things and the Thessalonians","content_ro":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","content_en":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","summary_ro":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","summary_en":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150329,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Last Things and the Thessalonians","title_en":"The Last Things and the Thessalonians","content_ro":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","content_en":"<h3>The Last Things and the Thessalonians<\/h3>\n<p>The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them of the teaching they had already received.<\/p>\n<p>Although Paul expected Jesus’ return to happen during his lifetime (4:15), he also recognized that the final event would come at an unpredictable moment, “like a thief in the night” (5:2). The way to be ready for the end is not by knowing the date but by living with Christian alertness, a constant spiritual watchfulness and readiness to meet Christ.<\/p>\n<p>The Thessalonians also needed to understand the deaths of fellow believers. Paul says nothing about the condition of believers between their death and the return of Christ. Instead, he emphasizes the resurrection. Just as Christ was raised, those who die as believers will be raised when he returns. In fact, they will rise from the dead first and then be caught up together with the living believers to meet Christ in his royal coming.<\/p>\n<p>Despite Paul’s efforts to clarify the Christian hope, the Thessalonian believers became confused by false teaching that the day of the Lord had already begun (see 2 Thes 2:2). As a counterpoint to this false teaching, Paul further addressed this topic in his second letter to the young church (see 2 Thes 2:1-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Mark 13:1-37; 1 Thes 4:13–5:11; 2 Thes 2:1-12<\/p>","summary_ro":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","summary_en":"The Last Things and the Thessalonians The Thessalonian believers heartily embraced Paul’s teaching about the day of the Lord and Christ’s second coming, but this instruction generated questions and speculations about the end times. What would happen to believers who died before Jesus’ return (1 Thes 4:13-18)? When would the day of the Lord come (5:1-11)? Would believers suffer the wrath of God (1:10; 5:9)? Paul calms the congregation by clarifying these topics (4:13–5:11) and reminding them o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":9084,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Death","title_en":"Death","content_ro":"<h3>DEATH<\/h3>\n<p>Cessation of life (physical death) or separation from God (spiritual death).<\/p>\n<p class=\"h2\" id=\"OldTestamentView\">Old Testament View<\/p>\n<p>In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindicate his character prior to death (Jb 19:25-26). Only in Ecclesiastes 3:19-20 is outright pessimism expressed in the face of death—and that book probably shows considerable non-Hebraic influence.<\/p>\n<p>Death, although a natural ending to life, was never viewed as pleasant. Death cut one off from human community as well as from the presence and service of God. God may offer comfort in the face of death (Ps 73:23-28), but he is rarely portrayed as present with the dead, and that only in later biblical literature (Ps 139:8). For that reason, death was never viewed as the threshold to a better life.<\/p>\n<p>The relationship of sin to death is seen in the death penalty in the law of Moses. A serious offender was put to death. The punitive phrase “he shall be cut off” implied that although the nation went on living, the criminal was separated from it by death. The Israelites were warned that to disobey God’s commandments could bring premature death as a consequence of breaking fellowship with God (Dt 30:15-20; Jer 21:8; Ez 18:21-32).<\/p>\n<p>In the intertestamental period, as Jewish ideas of afterlife and resurrection developed more explicitly, so too did Jewish thinking about death. Death itself, not just a premature death, came to be seen as an evil result of sin (2 Esd 3:7; Ecclus 25:24). Sometimes all death is depicted as the result of the “first sin” (Adam and Eve’s disobedience). In other references, everyone dies as a result of his or her own sin. The first clear indication in Scripture of a resurrection of the dead and a final judgment or punishment occurs in the book of Daniel (Dn 12:2), one of the last OT books to be written. That teaching is echoed throughout the intertestamental period (2 Esd 7:31-44). During that time, it was believed that the soul survived death either in some immortal form (Wisd of Sol 3:4; 4:1; 4 Macc 16:13; 17:12) or awaiting the resurrection (1 Enoch 102). Some of those extrabiblical writings incorporated Greek ideas that the body was a burden to be gotten rid of—a notion foreign to Hebrew thought.<\/p>\n<p>The concept of resurrection and a life redeemed from death, however, set the stage for the NT revelation focusing on Christ’s resurrection and his conquest of death.<\/p>\n<p class=\"h2\" id=\"NewTestamentView\">New Testament View<\/p>\n<p>In the NT, death is seen more as a theological problem than as a personal event. Death goes beyond the simple ending of physical life, which the authors accept almost without difficulty. Death is seen as affecting every part of a person’s life. God alone is immortal, the source of all life in the world (Rom 4:17; 1 Tm 6:16). Only as human beings are properly related to God’s life can they live. But it has been unnatural for people to be in personal communion with the divine source of life since sin was introduced into the world (Rom 5:12, 17-18; 1 Cor 15:22). When Adam separated himself from God, that separation brought death. Each human being has followed in Adam’s footsteps (Rom 3:23; 5:12), bringing death for everyone as the absolutely necessary result (Rom 6:23; Heb 9:27). Death, then, is not merely something that happens to people at the end of their lives; it is also the living out of their lives apart from fellowship with God.<\/p>\n<p>The extent of death’s domination is vast. It affects every aspect of culture. All of human life is lived under the shadow of the fear of death (Rom 8:15; Heb 2:15). Death reigns over all that is “of the flesh” (Rom 8:6). Anyone not living in relationship to Christ lives in a state of death (Jn 3:16-18; 1 Jn 5:12). The devil, who rules the world, is the lord of death (Heb 2:14). Death is sometimes personified as a demonic power at large in the world but finally brought to bay by Christ himself, the only one who could master it (1 Cor 15:26-27; Rv 6:8; 20:13-14).<\/p>\n<p>Christ died, was buried, and rose again on the third day (Rom 4:25; 1 Cor 15:3-4; 1 Thes 4:14). Through that historic event, the power of death was broken. The NT in various ways expresses Christ’s subjection to death in payment for sin. He became obedient to death (Phil 2:8); he died as a sacrifice for the sins of all (1 Cor 5:7; 2 Cor 5:15); and he descended into hades, the place of the dead (1 Pt 3:18-19). The major point of all such passages is that he did not remain dead but defeated the devil, took the power (keys) of death, and ascended in victory (Heb 2:14-15; Rv 1:17-18). Jesus Christ worked not for his own benefit but for those who commit themselves to him (Mk 10:45; Rom 5:6-8; 1 Thes 5:9-10). By accepting a death he did not deserve, Christ has broken the power of death for his followers.<\/p>\n<p>The Christian is thus delivered from “this body of death” (Rom 7:24) by the power of Christ. Salvation comes through being baptized into Christ’s death (6:3-4), and “dying with Christ” to the world and the law (Rom 7:6; Gal 6:14; Col 2:20). That is, the death of Christ is counted by God as the believer’s death. The rebellious world’s sin (Rom 6:6) and self-idolatry (living for oneself, 2 Cor 5:14-15) become things of the past. The death of Jesus for his people is the means by which his life is given to them (4:10). The result is that believers are separated from the world just as they were once separated from God. From the world’s point of view, they are dead; Christ is their only life (Col 3:3).<\/p>\n<p>The apostle John expressed it somewhat differently. Jesus came into the world to give life to the dead (Jn 5:24). That life-giving will not happen at the resurrection; it is already happening. All who commit themselves to Jesus pass immediately from death to life. Or, to put it another way, those who keep (obey) his words will never see death (8:51-52). The point is that all who are outside Christ are already dead, and those trusting in Christ are already enjoying life. The radical difference between the Christian and the non-Christian is a difference between life and death.<\/p>\n<p>Naturally, the NT writers knew that Christians die; their problem was to find words to explain the difference from non-Christian death. Believers who die physically are said to be “dead in Christ” (1 Thes 4:16). Or they are not dead at all, but merely “asleep” (1 Cor 15:6, 18, 20, 51; 1 Thes 4:13-15; cf. Jesus’ words, Jn 11:11-14). Although their bodies are dead, deceased believers are not separated from Christ; that is, they are not really dead. All the powers of death and hell cannot separate believers from Christ (Rom 8:38-39). For them, death is not a loss but a gain; it brings them closer to Christ (2 Cor 5:1-10; Phil 1:20-21). What is more, believers will share in Christ’s victory over physical death as well. Because he is the “firstfruits” of those rising from the dead (1 Cor 15:20; Col 1:18), those “in Christ” will rise “on the last day” to be with him, whole and complete.<\/p>\n<p>On the other hand, for those who do not belong to Christ, there is a final, total separation from God. At the last judgment, all whose names are not “written in the Book of Life” are consigned to a lake of fire, in the company of death itself and hades. That final separation from God is the “second death” (Rv 20:14). Christians, however, have been saved from death (Jas 5:20; 1 Jn 3:14). The second death has no power over those who are faithful to Christ (Rv 2:11; 20:6). Instead, they will live with God, in whose presence there can be no death, for he is life itself (21:4).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Intermediate State; Wrath of God.<\/p>","content_en":"<h3>DEATH<\/h3>\n<p>Cessation of life (physical death) or separation from God (spiritual death).<\/p>\n<p class=\"h2\" id=\"OldTestamentView\">Old Testament View<\/p>\n<p>In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindicate his character prior to death (Jb 19:25-26). Only in Ecclesiastes 3:19-20 is outright pessimism expressed in the face of death—and that book probably shows considerable non-Hebraic influence.<\/p>\n<p>Death, although a natural ending to life, was never viewed as pleasant. Death cut one off from human community as well as from the presence and service of God. God may offer comfort in the face of death (Ps 73:23-28), but he is rarely portrayed as present with the dead, and that only in later biblical literature (Ps 139:8). For that reason, death was never viewed as the threshold to a better life.<\/p>\n<p>The relationship of sin to death is seen in the death penalty in the law of Moses. A serious offender was put to death. The punitive phrase “he shall be cut off” implied that although the nation went on living, the criminal was separated from it by death. The Israelites were warned that to disobey God’s commandments could bring premature death as a consequence of breaking fellowship with God (Dt 30:15-20; Jer 21:8; Ez 18:21-32).<\/p>\n<p>In the intertestamental period, as Jewish ideas of afterlife and resurrection developed more explicitly, so too did Jewish thinking about death. Death itself, not just a premature death, came to be seen as an evil result of sin (2 Esd 3:7; Ecclus 25:24). Sometimes all death is depicted as the result of the “first sin” (Adam and Eve’s disobedience). In other references, everyone dies as a result of his or her own sin. The first clear indication in Scripture of a resurrection of the dead and a final judgment or punishment occurs in the book of Daniel (Dn 12:2), one of the last OT books to be written. That teaching is echoed throughout the intertestamental period (2 Esd 7:31-44). During that time, it was believed that the soul survived death either in some immortal form (Wisd of Sol 3:4; 4:1; 4 Macc 16:13; 17:12) or awaiting the resurrection (1 Enoch 102). Some of those extrabiblical writings incorporated Greek ideas that the body was a burden to be gotten rid of—a notion foreign to Hebrew thought.<\/p>\n<p>The concept of resurrection and a life redeemed from death, however, set the stage for the NT revelation focusing on Christ’s resurrection and his conquest of death.<\/p>\n<p class=\"h2\" id=\"NewTestamentView\">New Testament View<\/p>\n<p>In the NT, death is seen more as a theological problem than as a personal event. Death goes beyond the simple ending of physical life, which the authors accept almost without difficulty. Death is seen as affecting every part of a person’s life. God alone is immortal, the source of all life in the world (Rom 4:17; 1 Tm 6:16). Only as human beings are properly related to God’s life can they live. But it has been unnatural for people to be in personal communion with the divine source of life since sin was introduced into the world (Rom 5:12, 17-18; 1 Cor 15:22). When Adam separated himself from God, that separation brought death. Each human being has followed in Adam’s footsteps (Rom 3:23; 5:12), bringing death for everyone as the absolutely necessary result (Rom 6:23; Heb 9:27). Death, then, is not merely something that happens to people at the end of their lives; it is also the living out of their lives apart from fellowship with God.<\/p>\n<p>The extent of death’s domination is vast. It affects every aspect of culture. All of human life is lived under the shadow of the fear of death (Rom 8:15; Heb 2:15). Death reigns over all that is “of the flesh” (Rom 8:6). Anyone not living in relationship to Christ lives in a state of death (Jn 3:16-18; 1 Jn 5:12). The devil, who rules the world, is the lord of death (Heb 2:14). Death is sometimes personified as a demonic power at large in the world but finally brought to bay by Christ himself, the only one who could master it (1 Cor 15:26-27; Rv 6:8; 20:13-14).<\/p>\n<p>Christ died, was buried, and rose again on the third day (Rom 4:25; 1 Cor 15:3-4; 1 Thes 4:14). Through that historic event, the power of death was broken. The NT in various ways expresses Christ’s subjection to death in payment for sin. He became obedient to death (Phil 2:8); he died as a sacrifice for the sins of all (1 Cor 5:7; 2 Cor 5:15); and he descended into hades, the place of the dead (1 Pt 3:18-19). The major point of all such passages is that he did not remain dead but defeated the devil, took the power (keys) of death, and ascended in victory (Heb 2:14-15; Rv 1:17-18). Jesus Christ worked not for his own benefit but for those who commit themselves to him (Mk 10:45; Rom 5:6-8; 1 Thes 5:9-10). By accepting a death he did not deserve, Christ has broken the power of death for his followers.<\/p>\n<p>The Christian is thus delivered from “this body of death” (Rom 7:24) by the power of Christ. Salvation comes through being baptized into Christ’s death (6:3-4), and “dying with Christ” to the world and the law (Rom 7:6; Gal 6:14; Col 2:20). That is, the death of Christ is counted by God as the believer’s death. The rebellious world’s sin (Rom 6:6) and self-idolatry (living for oneself, 2 Cor 5:14-15) become things of the past. The death of Jesus for his people is the means by which his life is given to them (4:10). The result is that believers are separated from the world just as they were once separated from God. From the world’s point of view, they are dead; Christ is their only life (Col 3:3).<\/p>\n<p>The apostle John expressed it somewhat differently. Jesus came into the world to give life to the dead (Jn 5:24). That life-giving will not happen at the resurrection; it is already happening. All who commit themselves to Jesus pass immediately from death to life. Or, to put it another way, those who keep (obey) his words will never see death (8:51-52). The point is that all who are outside Christ are already dead, and those trusting in Christ are already enjoying life. The radical difference between the Christian and the non-Christian is a difference between life and death.<\/p>\n<p>Naturally, the NT writers knew that Christians die; their problem was to find words to explain the difference from non-Christian death. Believers who die physically are said to be “dead in Christ” (1 Thes 4:16). Or they are not dead at all, but merely “asleep” (1 Cor 15:6, 18, 20, 51; 1 Thes 4:13-15; cf. Jesus’ words, Jn 11:11-14). Although their bodies are dead, deceased believers are not separated from Christ; that is, they are not really dead. All the powers of death and hell cannot separate believers from Christ (Rom 8:38-39). For them, death is not a loss but a gain; it brings them closer to Christ (2 Cor 5:1-10; Phil 1:20-21). What is more, believers will share in Christ’s victory over physical death as well. Because he is the “firstfruits” of those rising from the dead (1 Cor 15:20; Col 1:18), those “in Christ” will rise “on the last day” to be with him, whole and complete.<\/p>\n<p>On the other hand, for those who do not belong to Christ, there is a final, total separation from God. At the last judgment, all whose names are not “written in the Book of Life” are consigned to a lake of fire, in the company of death itself and hades. That final separation from God is the “second death” (Rv 20:14). Christians, however, have been saved from death (Jas 5:20; 1 Jn 3:14). The second death has no power over those who are faithful to Christ (Rv 2:11; 20:6). Instead, they will live with God, in whose presence there can be no death, for he is life itself (21:4).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Intermediate State; Wrath of God.<\/p>","summary_ro":"DEATH Cessation of life (physical death) or separation from God (spiritual death). Old Testament View In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindi...","summary_en":"DEATH Cessation of life (physical death) or separation from God (spiritual death). Old Testament View In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindi...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15835,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heaven","title_en":"Heaven","content_ro":"<h3>HEAVEN<\/h3>\n<p>Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on foundations and pillars (2 Sm 22:8) and spread out above the earth, with rain descending through its doors (Ps 78:23). The keynote of the OT revelation about the physical heavens is set forth in Psalms 8 and 19:1-6. Elsewhere the OT speaks of the atmospheric heavens as the region of the clouds (Ps 147:8), winds (Zec 2:6), rain (Dt 11:11), thunder (1 Sm 2:10), dew (Dt 33:13), frost (Jb 38:29), and the abode of birds (Gn 1:26, 30). It is also the locale of such destructive forces as hail (Jos 10:11), fire, and brimstone (Gn 19:24). In the NT this notion of the vaulted expanse of the sky as the region in which the elements, clouds, and tempests gather (Mt 16:2; Lk 4:25) and birds fly (Lk 9:58) is continued.<\/p>\n<p>In addition to the atmospheric regions, the Hebrew idea of the physical heavens includes stellar space, which ultimately embraces the universe. The heavenly bodies of the stellar heavens were viewed by the Hebrews as inexpressibly glorious manifestations of God’s handiwork without having any power or vitality of their own. These include the sun, moon, planets, and stars, which were but lights in the firmament of the heavens (Gn 1:14; 15:5). As such, they were regarded as unworthy of worship because God had, by his own will and grace, made humans superior to them. In fact, the Hebrews were expressly forbidden to worship the stellar bodies (Ex 20:4), the gods and goddesses who represented them (Jer 44:17-25), or to participate in astrological speculation (Is 47:13). Hence, this unique theological ordinance differentiated the Hebrews, who viewed the heavenly bodies as made and moved by the will of God, from the superstitious heathen, who worshiped them.<\/p>\n<p>The term “heaven of heavens” (Dt 10:14; see also <span>kjv<\/span> 1 Kgs 8:27; Pss 68:33; 148:4) is the literal English rendition of the Hebrew idiom for the superlative “the highest heaven.” Some have thought this the counterpart to Paul’s expression “the third heaven” (2 Cor 12:2), which parallels the classical Greek conception of three heavens. This notion was subsequently adopted by the Roman Catholic medieval church and in the Latin form of <em>Coelum Aqueum, Coelum Sidereum,<\/em> and <em>Coelum Empyreum.<\/em> The basic concept followed the Greek view, and it coincides with the OT view of the physical and spiritual heavens as indicated earlier. Those who follow this approach tend to regard this third heaven as the place reached by the souls of the blessed as they pass through the two lower regions of the atmosphere and outer space containing the celestial bodies, and enter into the uttermost reaches of the universe.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Lord Jesus indicated that heaven is the dwelling place of God (Mt 6:9). Jesus, during his earthly ministry, repeatedly claimed that he had come from heaven (Jn 3:13; 6:33-51); and on at least three occasions utterances from heaven confirmed these claims (Mt 3:16-17; 17:5; Jn 12:28). There is where the true tabernacle stands, of which the earthly tabernacle was merely a shadow (cf. Heb 8:1-5). That abode of God was in view when the apostle Paul wrote of “the third heaven” (2 Cor 12:2). As such, it is often seen as a synonym for God himself (cf. Mt 23:22; Lk 15:18).<\/p>\n<p>After Jesus’ ascension, recorded in Acts 1:6-11, two angels reminded the disciples that Jesus would return again from heaven. This was later confirmed by the apostle Paul (1 Cor 15:1-11; Eph 4:7-16; 1 Tm 3:16) and reiterated in the summary of the teachings of the NT known as the Apostles’ Creed. In all, the relationship of Jesus Christ to the heavenly abode of God is inextricably interwoven in the NT and is inseparable from the gospel message itself. Indeed, it is from the “right hand of God” that Christ forever lives to make intercession for those who have come to him by faith (Heb 7:25; cf. Mk 14:62).<\/p>\n<p>Paul asserts that the believer’s body will be made conformable to the glorious body of Jesus Christ when Christ returns from heaven (Phil 3:20-21). The believers need such a heavenly body to match their heavenly citizenship. The term “citizenship” (<span>kjv<\/span>) or “commonwealth” (<span>rsv<\/span>) implies a colony of individuals who live in a foreign country while observing the laws of their homeland instead of the land in which they reside (cf. Acts 22:28). The implication for believers is quite clear: They are to live according to the moral and ethical principles of God as revealed from heaven regardless of the standards proclaimed by the world. They have been raised together with Christ and have been instructed to “seek the things that are above, where Christ is, seated at the right hand of God” (Col 3:1). From there Christ has blessed his followers “with every spiritual blessing in the heavenly places” (Eph 1:3). The expression “in the heavenly places” is peculiar to Ephesians (see 1:3, 20; 2:6; 3:10; 6:12), suggesting that the blessings of the spiritual world are not relegated to some remote future time or place but can be perceived by faith here and now. That is why believers are said to have been made partakers already in the heavenly calling (Heb 3:1; 6:4).<\/p>\n<p>In the meanwhile, believers look forward to a new heaven and a new earth with the new Jerusalem. There will be no tears, sorrow, pain, death, and night there because the Son of God will be there (Rv 21:1-4, 27; 22:1-5), and in the resurrected state there will be no marrying or giving in marriage (Lk 20:27-38). At least two OT saints, Enoch (Gn 5:22-24; Heb 11:5) and Elijah (2 Kgs 2:11), were translated directly into the presence of God—into heaven. In addition to Paul’s statement about the third heaven, John was called into heaven (Rv 4:1), a heaven that is intended to be populated (cf. 19:1). All believers will ultimately dwell in heaven in their resurrection bodies, which they will receive when the Lord comes for them from heaven (1 Thes 4:16-17; Rv 19:1-4). The Lord will also give treasures and rewards at that time (Mt 5:12; 1 Cor 9:25; 2 Cor 5:1; 2 Tm 4:8; Jas 1:12; 1 Pt 1:4; 5:4; Rv 2:10; 4:10).<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; New Heavens and New Earth; Paradise.<\/p>","content_en":"<h3>HEAVEN<\/h3>\n<p>Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on foundations and pillars (2 Sm 22:8) and spread out above the earth, with rain descending through its doors (Ps 78:23). The keynote of the OT revelation about the physical heavens is set forth in Psalms 8 and 19:1-6. Elsewhere the OT speaks of the atmospheric heavens as the region of the clouds (Ps 147:8), winds (Zec 2:6), rain (Dt 11:11), thunder (1 Sm 2:10), dew (Dt 33:13), frost (Jb 38:29), and the abode of birds (Gn 1:26, 30). It is also the locale of such destructive forces as hail (Jos 10:11), fire, and brimstone (Gn 19:24). In the NT this notion of the vaulted expanse of the sky as the region in which the elements, clouds, and tempests gather (Mt 16:2; Lk 4:25) and birds fly (Lk 9:58) is continued.<\/p>\n<p>In addition to the atmospheric regions, the Hebrew idea of the physical heavens includes stellar space, which ultimately embraces the universe. The heavenly bodies of the stellar heavens were viewed by the Hebrews as inexpressibly glorious manifestations of God’s handiwork without having any power or vitality of their own. These include the sun, moon, planets, and stars, which were but lights in the firmament of the heavens (Gn 1:14; 15:5). As such, they were regarded as unworthy of worship because God had, by his own will and grace, made humans superior to them. In fact, the Hebrews were expressly forbidden to worship the stellar bodies (Ex 20:4), the gods and goddesses who represented them (Jer 44:17-25), or to participate in astrological speculation (Is 47:13). Hence, this unique theological ordinance differentiated the Hebrews, who viewed the heavenly bodies as made and moved by the will of God, from the superstitious heathen, who worshiped them.<\/p>\n<p>The term “heaven of heavens” (Dt 10:14; see also <span>kjv<\/span> 1 Kgs 8:27; Pss 68:33; 148:4) is the literal English rendition of the Hebrew idiom for the superlative “the highest heaven.” Some have thought this the counterpart to Paul’s expression “the third heaven” (2 Cor 12:2), which parallels the classical Greek conception of three heavens. This notion was subsequently adopted by the Roman Catholic medieval church and in the Latin form of <em>Coelum Aqueum, Coelum Sidereum,<\/em> and <em>Coelum Empyreum.<\/em> The basic concept followed the Greek view, and it coincides with the OT view of the physical and spiritual heavens as indicated earlier. Those who follow this approach tend to regard this third heaven as the place reached by the souls of the blessed as they pass through the two lower regions of the atmosphere and outer space containing the celestial bodies, and enter into the uttermost reaches of the universe.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Lord Jesus indicated that heaven is the dwelling place of God (Mt 6:9). Jesus, during his earthly ministry, repeatedly claimed that he had come from heaven (Jn 3:13; 6:33-51); and on at least three occasions utterances from heaven confirmed these claims (Mt 3:16-17; 17:5; Jn 12:28). There is where the true tabernacle stands, of which the earthly tabernacle was merely a shadow (cf. Heb 8:1-5). That abode of God was in view when the apostle Paul wrote of “the third heaven” (2 Cor 12:2). As such, it is often seen as a synonym for God himself (cf. Mt 23:22; Lk 15:18).<\/p>\n<p>After Jesus’ ascension, recorded in Acts 1:6-11, two angels reminded the disciples that Jesus would return again from heaven. This was later confirmed by the apostle Paul (1 Cor 15:1-11; Eph 4:7-16; 1 Tm 3:16) and reiterated in the summary of the teachings of the NT known as the Apostles’ Creed. In all, the relationship of Jesus Christ to the heavenly abode of God is inextricably interwoven in the NT and is inseparable from the gospel message itself. Indeed, it is from the “right hand of God” that Christ forever lives to make intercession for those who have come to him by faith (Heb 7:25; cf. Mk 14:62).<\/p>\n<p>Paul asserts that the believer’s body will be made conformable to the glorious body of Jesus Christ when Christ returns from heaven (Phil 3:20-21). The believers need such a heavenly body to match their heavenly citizenship. The term “citizenship” (<span>kjv<\/span>) or “commonwealth” (<span>rsv<\/span>) implies a colony of individuals who live in a foreign country while observing the laws of their homeland instead of the land in which they reside (cf. Acts 22:28). The implication for believers is quite clear: They are to live according to the moral and ethical principles of God as revealed from heaven regardless of the standards proclaimed by the world. They have been raised together with Christ and have been instructed to “seek the things that are above, where Christ is, seated at the right hand of God” (Col 3:1). From there Christ has blessed his followers “with every spiritual blessing in the heavenly places” (Eph 1:3). The expression “in the heavenly places” is peculiar to Ephesians (see 1:3, 20; 2:6; 3:10; 6:12), suggesting that the blessings of the spiritual world are not relegated to some remote future time or place but can be perceived by faith here and now. That is why believers are said to have been made partakers already in the heavenly calling (Heb 3:1; 6:4).<\/p>\n<p>In the meanwhile, believers look forward to a new heaven and a new earth with the new Jerusalem. There will be no tears, sorrow, pain, death, and night there because the Son of God will be there (Rv 21:1-4, 27; 22:1-5), and in the resurrected state there will be no marrying or giving in marriage (Lk 20:27-38). At least two OT saints, Enoch (Gn 5:22-24; Heb 11:5) and Elijah (2 Kgs 2:11), were translated directly into the presence of God—into heaven. In addition to Paul’s statement about the third heaven, John was called into heaven (Rv 4:1), a heaven that is intended to be populated (cf. 19:1). All believers will ultimately dwell in heaven in their resurrection bodies, which they will receive when the Lord comes for them from heaven (1 Thes 4:16-17; Rv 19:1-4). The Lord will also give treasures and rewards at that time (Mt 5:12; 1 Cor 9:25; 2 Cor 5:1; 2 Tm 4:8; Jas 1:12; 1 Pt 1:4; 5:4; Rv 2:10; 4:10).<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; New Heavens and New Earth; Paradise.<\/p>","summary_ro":"HEAVEN Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven. In the Old Testament The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on found...","summary_en":"HEAVEN Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven. In the Old Testament The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on found...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25633,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Michael","title_en":"Michael","content_ro":"<h3>MICHAEL<\/h3>\n<p>Name meaning “Who is like God?” used of 10 men in Scripture and also of one who is described as an archangel.<\/p>\n<p>1. Father of one of the spies sent by Moses into Canaan (Nm 13:13).<\/p>\n<li>2–3. Gadites named in the lists of those who settled in the land of Bashan (1 Chr 5:13-14).<\/li>\n<li>4. Forefather of Asaph, a temple singer in the days of David (1 Chr 6:40).<\/li>\n<li>5. Chief man of Issachar in the temple lists (1 Chr 7:3).<\/li>\n<li>6. Benjamite named in the temple lists (1 Chr 8:16).<\/li>\n<li>7. Man of Manasseh who joined David in Ziklag when he was fleeing from Saul (1 Chr 12:20).<\/li>\n<li>8. Father of Omri, a top political officer in the days of David (1 Chr 27:18).<\/li>\n<li> 9. Son of King Jehoshaphat of Judah (2 Chr 21:2).<\/li>\n<li>10. Father of Zebadiah, a returnee with Ezra to Jerusalem (Ezr 8:8).<\/li>\n<li>11. Angel in the OT, intertestamental literature, and the NT. In Daniel 10:13 it is said that “the spirit prince of the kingdom of Persia” sought to oppose the purpose of God, but Michael, “one of the archangels,” contended against this evil spirit at the Lord’s side (Dn 10:21). His conflict on behalf of Israel is referred to further in Daniel 12:1.<\/li>\n<p>In the book of Enoch, Michael is one of four (Enoch 9:1; 40:9) or of seven (20:1-7) special angels or “archangels.” In Enoch, in the War Scroll (of the Dead Sea Scrolls), and in other intertestamental literature, Michael regularly is presented either as the champion of the cause of the righteous or as the patron angel of Israel.<\/p>\n<p>The book of Jude, apparently alluding to the Assumption of Moses, speaks of the archangel Michael as having contended with the devil in a dispute about the body of Moses (Jude 1:9; cf. 2 Pt 2:10-11; see also the reference to “the archangel” in 1 Thes 4:16). The only other reference to Michael in the NT is Revelation 12:7-8, where it is said, “Then there was war in heaven. Michael and the angels under his command fought the dragon and his angels. And the dragon lost the battle and was forced out of heaven” (<span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Angel.<\/p>","content_en":"<h3>MICHAEL<\/h3>\n<p>Name meaning “Who is like God?” used of 10 men in Scripture and also of one who is described as an archangel.<\/p>\n<p>1. Father of one of the spies sent by Moses into Canaan (Nm 13:13).<\/p>\n<li>2–3. Gadites named in the lists of those who settled in the land of Bashan (1 Chr 5:13-14).<\/li>\n<li>4. Forefather of Asaph, a temple singer in the days of David (1 Chr 6:40).<\/li>\n<li>5. Chief man of Issachar in the temple lists (1 Chr 7:3).<\/li>\n<li>6. Benjamite named in the temple lists (1 Chr 8:16).<\/li>\n<li>7. Man of Manasseh who joined David in Ziklag when he was fleeing from Saul (1 Chr 12:20).<\/li>\n<li>8. Father of Omri, a top political officer in the days of David (1 Chr 27:18).<\/li>\n<li> 9. Son of King Jehoshaphat of Judah (2 Chr 21:2).<\/li>\n<li>10. Father of Zebadiah, a returnee with Ezra to Jerusalem (Ezr 8:8).<\/li>\n<li>11. Angel in the OT, intertestamental literature, and the NT. In Daniel 10:13 it is said that “the spirit prince of the kingdom of Persia” sought to oppose the purpose of God, but Michael, “one of the archangels,” contended against this evil spirit at the Lord’s side (Dn 10:21). His conflict on behalf of Israel is referred to further in Daniel 12:1.<\/li>\n<p>In the book of Enoch, Michael is one of four (Enoch 9:1; 40:9) or of seven (20:1-7) special angels or “archangels.” In Enoch, in the War Scroll (of the Dead Sea Scrolls), and in other intertestamental literature, Michael regularly is presented either as the champion of the cause of the righteous or as the patron angel of Israel.<\/p>\n<p>The book of Jude, apparently alluding to the Assumption of Moses, speaks of the archangel Michael as having contended with the devil in a dispute about the body of Moses (Jude 1:9; cf. 2 Pt 2:10-11; see also the reference to “the archangel” in 1 Thes 4:16). The only other reference to Michael in the NT is Revelation 12:7-8, where it is said, “Then there was war in heaven. Michael and the angels under his command fought the dragon and his angels. And the dragon lost the battle and was forced out of heaven” (<span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Angel.<\/p>","summary_ro":"MICHAEL Name meaning “Who is like God?” used of 10 men in Scripture and also of one who is described as an archangel. 1. Father of one of the spies sent by Moses into Canaan (Nm 13:13). 2–3. Gadites named in the lists of those who settled in the land of Bashan (1 Chr 5:13-14). 4. Forefather of Asaph, a temple singer in the days of David (1 Chr 6:40). 5. Chief man of Issachar in the temple lists (1 Chr 7:3). 6. Benjamite named in the temple lists (1 Chr 8:16). 7. Man of Manasseh who joined Dav...","summary_en":"MICHAEL Name meaning “Who is like God?” used of 10 men in Scripture and also of one who is described as an archangel. 1. Father of one of the spies sent by Moses into Canaan (Nm 13:13). 2–3. Gadites named in the lists of those who settled in the land of Bashan (1 Chr 5:13-14). 4. Forefather of Asaph, a temple singer in the days of David (1 Chr 6:40). 5. Chief man of Issachar in the temple lists (1 Chr 7:3). 6. Benjamite named in the temple lists (1 Chr 8:16). 7. Man of Manasseh who joined Dav...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26640,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Music","title_en":"Music","content_ro":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","content_en":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","summary_ro":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","summary_en":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34249,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Coming of Christ*, Second","title_en":"Coming of Christ*, Second","content_ro":"<h3>SECOND COMING OF CHRIST*<\/h3>\n<p>The return of Jesus Christ to earth to complete the work of salvation.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns, principally by “coming” (which is the regular translation of the Greek word <span class=\"greek\" lang=\"el\">parousia<\/span><em>,<\/em> meaning “presence,” “visit,” “arrival,” “advent,” especially of a royal or distinguished person) but also by “appearing” (as in 2 Tm 4:8; Ti 2:13), “revealing,” or “revelation” (1 Cor 1:7). These different verbs and nouns point to the same event but highlight different aspects of it, especially the manifestation of God’s glory in Christ when he comes. The time of this event is repeatedly referred to as “the Day,” sometimes absolutely (as in Rom 13:12; 1 Cor 3:13; Heb 10:25), more often with a qualification, such as “the day of Christ” (Phil 1:10; 2:16), “the day of the Lord” (1 Thes 5:2; 2 Thes 2:2), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), “the day of Jesus Christ” (Phil 1:6), and “the day of our Lord Jesus Christ” (1 Cor 1:8). When such expressions are used, there is often some reference to the judgment to be passed at the coming of Christ: his day is “the day of judgment” (1 Jn 4:17) or “the day of wrath” (Rom 2:5). For the people of God, however, it is “the day of redemption” (Eph 4:30).<\/p>\n<p class=\"h2\" id=\"TheProclamationoftheNewTestament\">The Proclamation of the New Testament<\/p>\n<p>That the second coming of Christ was an essential element in the gospel as preached in the apostolic age is clear from many NT writings (quoted below from the <span>rsv<\/span>).<\/p>\n<p>The origin of the Second Coming is found in the teachings of Jesus before his death. Speaking of himself as the Son of Man, Jesus said, “The day when the Son of man is revealed” (Lk 17:30) he will come “in clouds with great power and glory” (Mk 13:26). This language is derived from the OT, especially from Daniel’s vision in which “one like a son of man” is brought “with the clouds of heaven” to receive everlasting dominion from the Ancient of Days (Dn 7:13-14). A cloud or clouds regularly enveloped the divine glory in the OT (as in Ex 40:34; 1 Kgs 8:10-11); their mention in connection with the coming of the Son of Man indicates that, when he comes, the glory of God will be manifested in him. Jesus’ last reference to his second coming came at his trial before the Jewish authorities when, asked by the high priest to say whether or not he was “the Christ, the Son of the Blessed,” he replied, “I am; and you will see the Son of man seated at the right hand of Power, and coming with the clouds of heaven” (Mk 14:61-62).<\/p>\n<p>After the Gospels, the rest of the NT affirms the eventuality of Christ’s second coming. The record of Acts begins with the angels’ assurance at the ascension of Christ that “this Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11). The summaries of apostolic addresses that the book contains make repeated references to Jesus as “the one ordained by God to be judge of the living and the dead” (10:42; cf. 17:31).<\/p>\n<p>Writing to his converts in Thessalonica (c. <span>AD<\/span> 51) a few weeks after they first heard and believed the gospel, Paul reminds them how they had “turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thes 1:9-10). Here Jesus’ expected deliverance of his people from end-time judgment is put on the same plane as his historical resurrection; the Christian way of life embraces both serving God and waiting for Christ. This note of waiting for Christ is repeated and amplified several times in this short letter. A few years later Paul uses similar language when writing to his converts in Corinth (cf. Acts 18:1-18): “You are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ” (1 Cor 1:7). And in what may have been his last letter he speaks of “the crown of righteousness” that the Lord will award him “on that Day, and not only to me,” he adds, “but also to all who have loved his appearing” (2 Tm 4:8). To love his appearing and to wait for him are two different ways of expressing the same attitude.<\/p>\n<p>The writer to the Hebrews encourages his readers with the assurance that in a little while “the coming one shall come and shall not tarry” (Heb 10:37). James says that “the coming of the Lord is at hand” (Jas 5:8). Peter speaks of the time “when the chief Shepherd is manifested” (1 Pt 5:4). The Revelation to John ends with the risen Lord’s promise, “Surely I am coming soon,” and the church’s response, “Amen. Come, Lord Jesus!” (Rv 22:20).<\/p>\n<p class=\"h2\" id=\"TheSecondComingandtheResurrection\">The Second Coming and the Resurrection<\/p>\n<p>In 1 Thessalonians, written not more than 20 years after the death and resurrection of Christ, his coming again is presented by way of comfort and encouragement to those whose Christian friends had died. Paul had been compelled to leave Thessalonica before he had time to give his converts there as much teaching as they required, and when some of their number died shortly after his departure, their friends wondered if they would suffer some serious disadvantage at the Second Coming, in contrast to those who would still be alive to greet the returning Lord. No, says Paul, “those who have fallen asleep” will suffer no disadvantage. On the contrary, the first thing to happen when “the Lord himself will descend from heaven” is that “the dead in Christ will rise.” Only after that will those who survive until then be caught away to join them and be forever “with the Lord” (1 Thes 4:15-17). Fuller information on the same subject is given in 1 Corinthians, written about five years later. There the resurrection of believers is the full harvest that was inaugurated by the resurrection of Christ: “Christ the first fruits, then at his coming those who belong to Christ” (1 Cor 15:23). An additional revelation is imparted: not only will each believer who has died be raised in a “spiritual body” (v 44) but also those who are still alive will be “changed” so as to have bodies suitable for life in resurrection. For dead and living believers alike, Paul proclaimed that “as we have borne the image of the man of dust [i.e., Adam; cf. Gn 2:7], we shall also bear the image of the man of heaven [i.e., the risen Christ]” (1 Cor 15:49). To the same effect, Paul writes (a few years later still) in Philippians 3:20-21 that from heaven “we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body.” A deeper unveiling of what this will involve is made in Romans 8:18-23, where the resurrection of the people of Christ is the catalyst for the liberation and glorious renewal of all creation.<\/p>\n<h5>The Second Coming and Judgment<\/h5>\n<p>The association of judgment with the Second Coming arises in Jesus’ teaching in the Gospels. The association is equally plain in the epistles of the NT. Paul, in particular, put the subject on a personal level. He forbade premature judgment of fellow Christians: “Do not pronounce judgment before the time, before the Lord comes” (1 Cor 4:5). The Lord will conduct an investigation that will bring to light the hidden motives of the heart. Paul knew that his own apostolic work would be assessed on “the day of Christ” (Phil 2:16; 1 Thes 2:19). Elsewhere, Paul urges his converts to bear in mind that they, with himself, must appear before the divine tribunal, variously called “the judgment seat of God” (where “each of us shall give account of himself,” Rom 14:10-12) or “the judgment seat of Christ” (where each will “receive good or evil, according to what he has done in the body,” 2 Cor 5:10). It seems clear that this judgment is to take place at the second coming of Christ, who will then “judge the living and the dead” (2 Tm 4:1). Because Paul was writing to Christians, he tended to concentrate on the judgment or assessment that the believers would experience at the Lord’s return. But he also made it plain that the same coming would bring judgment to those who opposed the Christian faith (2 Thes 1:6-10). This is made explicit in Acts 17:31, where Paul told the Athenians that God “has fixed a day on which he will judge the world in righteousness by a man whom he has appointed.”<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Rapture; Resurrection; Revelation, Book of; Tribulation.<\/p>","content_en":"<h3>SECOND COMING OF CHRIST*<\/h3>\n<p>The return of Jesus Christ to earth to complete the work of salvation.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns, principally by “coming” (which is the regular translation of the Greek word <span class=\"greek\" lang=\"el\">parousia<\/span><em>,<\/em> meaning “presence,” “visit,” “arrival,” “advent,” especially of a royal or distinguished person) but also by “appearing” (as in 2 Tm 4:8; Ti 2:13), “revealing,” or “revelation” (1 Cor 1:7). These different verbs and nouns point to the same event but highlight different aspects of it, especially the manifestation of God’s glory in Christ when he comes. The time of this event is repeatedly referred to as “the Day,” sometimes absolutely (as in Rom 13:12; 1 Cor 3:13; Heb 10:25), more often with a qualification, such as “the day of Christ” (Phil 1:10; 2:16), “the day of the Lord” (1 Thes 5:2; 2 Thes 2:2), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), “the day of Jesus Christ” (Phil 1:6), and “the day of our Lord Jesus Christ” (1 Cor 1:8). When such expressions are used, there is often some reference to the judgment to be passed at the coming of Christ: his day is “the day of judgment” (1 Jn 4:17) or “the day of wrath” (Rom 2:5). For the people of God, however, it is “the day of redemption” (Eph 4:30).<\/p>\n<p class=\"h2\" id=\"TheProclamationoftheNewTestament\">The Proclamation of the New Testament<\/p>\n<p>That the second coming of Christ was an essential element in the gospel as preached in the apostolic age is clear from many NT writings (quoted below from the <span>rsv<\/span>).<\/p>\n<p>The origin of the Second Coming is found in the teachings of Jesus before his death. Speaking of himself as the Son of Man, Jesus said, “The day when the Son of man is revealed” (Lk 17:30) he will come “in clouds with great power and glory” (Mk 13:26). This language is derived from the OT, especially from Daniel’s vision in which “one like a son of man” is brought “with the clouds of heaven” to receive everlasting dominion from the Ancient of Days (Dn 7:13-14). A cloud or clouds regularly enveloped the divine glory in the OT (as in Ex 40:34; 1 Kgs 8:10-11); their mention in connection with the coming of the Son of Man indicates that, when he comes, the glory of God will be manifested in him. Jesus’ last reference to his second coming came at his trial before the Jewish authorities when, asked by the high priest to say whether or not he was “the Christ, the Son of the Blessed,” he replied, “I am; and you will see the Son of man seated at the right hand of Power, and coming with the clouds of heaven” (Mk 14:61-62).<\/p>\n<p>After the Gospels, the rest of the NT affirms the eventuality of Christ’s second coming. The record of Acts begins with the angels’ assurance at the ascension of Christ that “this Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11). The summaries of apostolic addresses that the book contains make repeated references to Jesus as “the one ordained by God to be judge of the living and the dead” (10:42; cf. 17:31).<\/p>\n<p>Writing to his converts in Thessalonica (c. <span>AD<\/span> 51) a few weeks after they first heard and believed the gospel, Paul reminds them how they had “turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thes 1:9-10). Here Jesus’ expected deliverance of his people from end-time judgment is put on the same plane as his historical resurrection; the Christian way of life embraces both serving God and waiting for Christ. This note of waiting for Christ is repeated and amplified several times in this short letter. A few years later Paul uses similar language when writing to his converts in Corinth (cf. Acts 18:1-18): “You are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ” (1 Cor 1:7). And in what may have been his last letter he speaks of “the crown of righteousness” that the Lord will award him “on that Day, and not only to me,” he adds, “but also to all who have loved his appearing” (2 Tm 4:8). To love his appearing and to wait for him are two different ways of expressing the same attitude.<\/p>\n<p>The writer to the Hebrews encourages his readers with the assurance that in a little while “the coming one shall come and shall not tarry” (Heb 10:37). James says that “the coming of the Lord is at hand” (Jas 5:8). Peter speaks of the time “when the chief Shepherd is manifested” (1 Pt 5:4). The Revelation to John ends with the risen Lord’s promise, “Surely I am coming soon,” and the church’s response, “Amen. Come, Lord Jesus!” (Rv 22:20).<\/p>\n<p class=\"h2\" id=\"TheSecondComingandtheResurrection\">The Second Coming and the Resurrection<\/p>\n<p>In 1 Thessalonians, written not more than 20 years after the death and resurrection of Christ, his coming again is presented by way of comfort and encouragement to those whose Christian friends had died. Paul had been compelled to leave Thessalonica before he had time to give his converts there as much teaching as they required, and when some of their number died shortly after his departure, their friends wondered if they would suffer some serious disadvantage at the Second Coming, in contrast to those who would still be alive to greet the returning Lord. No, says Paul, “those who have fallen asleep” will suffer no disadvantage. On the contrary, the first thing to happen when “the Lord himself will descend from heaven” is that “the dead in Christ will rise.” Only after that will those who survive until then be caught away to join them and be forever “with the Lord” (1 Thes 4:15-17). Fuller information on the same subject is given in 1 Corinthians, written about five years later. There the resurrection of believers is the full harvest that was inaugurated by the resurrection of Christ: “Christ the first fruits, then at his coming those who belong to Christ” (1 Cor 15:23). An additional revelation is imparted: not only will each believer who has died be raised in a “spiritual body” (v 44) but also those who are still alive will be “changed” so as to have bodies suitable for life in resurrection. For dead and living believers alike, Paul proclaimed that “as we have borne the image of the man of dust [i.e., Adam; cf. Gn 2:7], we shall also bear the image of the man of heaven [i.e., the risen Christ]” (1 Cor 15:49). To the same effect, Paul writes (a few years later still) in Philippians 3:20-21 that from heaven “we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body.” A deeper unveiling of what this will involve is made in Romans 8:18-23, where the resurrection of the people of Christ is the catalyst for the liberation and glorious renewal of all creation.<\/p>\n<h5>The Second Coming and Judgment<\/h5>\n<p>The association of judgment with the Second Coming arises in Jesus’ teaching in the Gospels. The association is equally plain in the epistles of the NT. Paul, in particular, put the subject on a personal level. He forbade premature judgment of fellow Christians: “Do not pronounce judgment before the time, before the Lord comes” (1 Cor 4:5). The Lord will conduct an investigation that will bring to light the hidden motives of the heart. Paul knew that his own apostolic work would be assessed on “the day of Christ” (Phil 2:16; 1 Thes 2:19). Elsewhere, Paul urges his converts to bear in mind that they, with himself, must appear before the divine tribunal, variously called “the judgment seat of God” (where “each of us shall give account of himself,” Rom 14:10-12) or “the judgment seat of Christ” (where each will “receive good or evil, according to what he has done in the body,” 2 Cor 5:10). It seems clear that this judgment is to take place at the second coming of Christ, who will then “judge the living and the dead” (2 Tm 4:1). Because Paul was writing to Christians, he tended to concentrate on the judgment or assessment that the believers would experience at the Lord’s return. But he also made it plain that the same coming would bring judgment to those who opposed the Christian faith (2 Thes 1:6-10). This is made explicit in Acts 17:31, where Paul told the Athenians that God “has fixed a day on which he will judge the world in righteousness by a man whom he has appointed.”<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Rapture; Resurrection; Revelation, Book of; Tribulation.<\/p>","summary_ro":"SECOND COMING OF CHRIST* The return of Jesus Christ to earth to complete the work of salvation. Terms Used The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns...","summary_en":"SECOND COMING OF CHRIST* The return of Jesus Christ to earth to complete the work of salvation. Terms Used The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58422,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:16","title_en":"Study Note: 1 Tesaloniceni 4:16","content_ro":"<p><strong>4:16<\/strong> <em>with the trumpet call of God:<\/em> God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).<\/p>","content_en":"<p><strong>4:16<\/strong> <em>with the trumpet call of God:<\/em> God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).<\/p>","summary_ro":"4:16 with the trumpet call of God: God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).","summary_en":"4:16 with the trumpet call of God: God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86048,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:16","title_en":"Study Note: 1 Tesaloniceni 4:16","content_ro":"<p><strong>4:16<\/strong> <em>with the trumpet call of God:<\/em> God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).<\/p>","content_en":"<p><strong>4:16<\/strong> <em>with the trumpet call of God:<\/em> God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).<\/p>","summary_ro":"4:16 with the trumpet call of God: God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).","summary_en":"4:16 with the trumpet call of God: God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113674,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:16","title_en":"Study Note: 1 Tesaloniceni 4:16","content_ro":"<p><strong>4:16<\/strong> <em>with the trumpet call of God:<\/em> God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).<\/p>","content_en":"<p><strong>4:16<\/strong> <em>with the trumpet call of God:<\/em> God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).<\/p>","summary_ro":"4:16 with the trumpet call of God: God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).","summary_en":"4:16 with the trumpet call of God: God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141300,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:16","title_en":"Study Note: 1 Tesaloniceni 4:16","content_ro":"<p><strong>4:16<\/strong> <em>with the trumpet call of God:<\/em> God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).<\/p>","content_en":"<p><strong>4:16<\/strong> <em>with the trumpet call of God:<\/em> God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).<\/p>","summary_ro":"4:16 with the trumpet call of God: God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).","summary_en":"4:16 with the trumpet call of God: God’s trumpet will herald the resurrection, just as it previously announced the rescue of Israel (Zeph 1:16; Zech 9:14). In the future it will announce the gathering of God’s chosen people from the “farthest ends of the earth and heaven” (Matt 24:31; cp. 1 Cor 15:52).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66137,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Ascension","title_en":"Jesus’ Ascension","content_ro":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","content_en":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","summary_ro":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","summary_en":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66698,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93763,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Ascension","title_en":"Jesus’ Ascension","content_ro":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","content_en":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","summary_ro":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","summary_en":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94324,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121389,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Ascension","title_en":"Jesus’ Ascension","content_ro":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","content_en":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","summary_ro":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","summary_en":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121950,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149015,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Ascension","title_en":"Jesus’ Ascension","content_ro":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","content_en":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","summary_ro":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","summary_en":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149576,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":41999,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","summary_en":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69625,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","summary_en":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97251,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","summary_en":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124877,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","summary_en":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11057,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eschatology*","title_en":"Eschatology*","content_ro":"<h3>ESCHATOLOGY*<\/h3>\n<p>Branch of theology concerned with the study of the last things, or end times, whether in relation to the individual or the world.<\/p>\n<p class=\"h2\" id=\"TopicsofEschatology\">Topics of Eschatology<\/p>\n<h5>Death<\/h5>\n<p>The Bible teaches that all humans will die (Heb 9:27). The only exceptions will be those who are still alive when Christ returns (1 Thes 4:17). Physical death, or the “first death,” is the separation of the soul from the body. Because of the presence of sin in the world, everyone must die (Rom 5:12).<\/p>\n<h5>The Intermediate State<\/h5>\n<p>This refers to the condition of the person between the time of death and the resurrection. The traditional orthodox view is that believers experience a state of conscious bliss in the presence of the Lord, while unbelievers are tormented by separation from the presence of God. This, however, is a relatively incomplete state when compared with the final destiny of each. Some groups, such as Seventh-Day Adventists, have held a belief in a type of “soul sleep,” or unconsciousness, between death and resurrection. Still others, notably Roman Catholics, believe in a place of purging in preparation for the future life.<\/p>\n<h5>The Second Coming<\/h5>\n<p>Scripture teaches that at the end of time Christ will return in a personal, bodily form (Acts 1:11). No one knows exactly when this will occur, and it will consequently catch some by surprise, coming as a thief in the night (Lk 12:39-40). Although the time is not known, the fact that it will occur is very definite. Many of Jesus’ parables (especially in Mt 24–25) refer to this fact and to the appropriateness of alert, faithful, and intensive activity.<\/p>\n<h5>The Resurrection<\/h5>\n<p>All who have died will come to life. This will be a bodily resurrection, a resumption of the bodily existence of each person. For believers, this will take place in connection with the second coming of Christ and will involve the transformation of the body of this present flesh into a new, perfected body (1 Cor 15:35-56). The Bible also indicates a resurrection of unbelievers, unto eternal death (Jn 5:28-29).<\/p>\n<h5>The Judgment<\/h5>\n<p>There will be a time of judgment in which the Lord will determine the spiritual condition of all who have lived, based on their relationship to him. On these grounds some will be sent off to everlasting reward and others to eternal punishment. Some theologians distinguish between the times when believers and unbelievers will be judged. Some see as many as seven different judgments occurring.<\/p>\n<h5>The Final States<\/h5>\n<p>The Bible teaches the existence of heaven, a place of eternal joy, where Christians are in the presence of God. The Bible also speaks of hell (specifically Gehenna, or the lake of fire), a state of anguished separation of unbelievers from the presence of God. These are fixed states, determined by decisions made within this life.<\/p>\n<h5>The Millennium<\/h5>\n<p>Many Christians believe there will be an earthly reign of Jesus Christ, called the Millennium, immediately preceding the final judgment. This belief is based on Revelation 20:4-7. Those who hold that Christ will return personally to inaugurate this period are called premillennialists. Others, who teach that the kingdom will be established through the progressive successful preaching of the gospel, are termed postmillennialists. Still others, called amillennialists, do not believe that there will be any earthly reign of Christ at all, interpreting the 1,000 years of Revelation 20 symbolically.<\/p>\n\n<h5>The Great Tribulation<\/h5>\n<p>The Bible speaks of a time of great anguish or tribulation, which will come upon the earth, exceeding anything that has ever occurred before. Some, identifying this with the 70th week of Daniel 9:24-27, believe it will be of seven years duration. Some believe the church will be present to experience this because the Lord will not return until the end of the period. These are termed posttribulationists. Others, known as pretribulationists, believe that the Lord’s second coming will be in two stages, or phases: (1) Christ will come for his church to take the believers away before the great Tribulation; (2) Christ will then make an open display of his glory before the whole world. Still others, known as midtribulationists, believe that the church will be present for the first half of the seven years but will be removed before the severe part of the Tribulation begins.<\/p>\n<p><em>See also<\/em> Apocalyptic; Day of the Lord; Death; Eternal Life; Heaven; Hell; Intermediate State; Judgment; Last Days; Last Judgment; Millennium; Resurrection; Second Coming of Christ; Daniel, Book of; Tribulation; Wrath of God.<\/p>","content_en":"<h3>ESCHATOLOGY*<\/h3>\n<p>Branch of theology concerned with the study of the last things, or end times, whether in relation to the individual or the world.<\/p>\n<p class=\"h2\" id=\"TopicsofEschatology\">Topics of Eschatology<\/p>\n<h5>Death<\/h5>\n<p>The Bible teaches that all humans will die (Heb 9:27). The only exceptions will be those who are still alive when Christ returns (1 Thes 4:17). Physical death, or the “first death,” is the separation of the soul from the body. Because of the presence of sin in the world, everyone must die (Rom 5:12).<\/p>\n<h5>The Intermediate State<\/h5>\n<p>This refers to the condition of the person between the time of death and the resurrection. The traditional orthodox view is that believers experience a state of conscious bliss in the presence of the Lord, while unbelievers are tormented by separation from the presence of God. This, however, is a relatively incomplete state when compared with the final destiny of each. Some groups, such as Seventh-Day Adventists, have held a belief in a type of “soul sleep,” or unconsciousness, between death and resurrection. Still others, notably Roman Catholics, believe in a place of purging in preparation for the future life.<\/p>\n<h5>The Second Coming<\/h5>\n<p>Scripture teaches that at the end of time Christ will return in a personal, bodily form (Acts 1:11). No one knows exactly when this will occur, and it will consequently catch some by surprise, coming as a thief in the night (Lk 12:39-40). Although the time is not known, the fact that it will occur is very definite. Many of Jesus’ parables (especially in Mt 24–25) refer to this fact and to the appropriateness of alert, faithful, and intensive activity.<\/p>\n<h5>The Resurrection<\/h5>\n<p>All who have died will come to life. This will be a bodily resurrection, a resumption of the bodily existence of each person. For believers, this will take place in connection with the second coming of Christ and will involve the transformation of the body of this present flesh into a new, perfected body (1 Cor 15:35-56). The Bible also indicates a resurrection of unbelievers, unto eternal death (Jn 5:28-29).<\/p>\n<h5>The Judgment<\/h5>\n<p>There will be a time of judgment in which the Lord will determine the spiritual condition of all who have lived, based on their relationship to him. On these grounds some will be sent off to everlasting reward and others to eternal punishment. Some theologians distinguish between the times when believers and unbelievers will be judged. Some see as many as seven different judgments occurring.<\/p>\n<h5>The Final States<\/h5>\n<p>The Bible teaches the existence of heaven, a place of eternal joy, where Christians are in the presence of God. The Bible also speaks of hell (specifically Gehenna, or the lake of fire), a state of anguished separation of unbelievers from the presence of God. These are fixed states, determined by decisions made within this life.<\/p>\n<h5>The Millennium<\/h5>\n<p>Many Christians believe there will be an earthly reign of Jesus Christ, called the Millennium, immediately preceding the final judgment. This belief is based on Revelation 20:4-7. Those who hold that Christ will return personally to inaugurate this period are called premillennialists. Others, who teach that the kingdom will be established through the progressive successful preaching of the gospel, are termed postmillennialists. Still others, called amillennialists, do not believe that there will be any earthly reign of Christ at all, interpreting the 1,000 years of Revelation 20 symbolically.<\/p>\n\n<h5>The Great Tribulation<\/h5>\n<p>The Bible speaks of a time of great anguish or tribulation, which will come upon the earth, exceeding anything that has ever occurred before. Some, identifying this with the 70th week of Daniel 9:24-27, believe it will be of seven years duration. Some believe the church will be present to experience this because the Lord will not return until the end of the period. These are termed posttribulationists. Others, known as pretribulationists, believe that the Lord’s second coming will be in two stages, or phases: (1) Christ will come for his church to take the believers away before the great Tribulation; (2) Christ will then make an open display of his glory before the whole world. Still others, known as midtribulationists, believe that the church will be present for the first half of the seven years but will be removed before the severe part of the Tribulation begins.<\/p>\n<p><em>See also<\/em> Apocalyptic; Day of the Lord; Death; Eternal Life; Heaven; Hell; Intermediate State; Judgment; Last Days; Last Judgment; Millennium; Resurrection; Second Coming of Christ; Daniel, Book of; Tribulation; Wrath of God.<\/p>","summary_ro":"ESCHATOLOGY* Branch of theology concerned with the study of the last things, or end times, whether in relation to the individual or the world. Topics of Eschatology Death The Bible teaches that all humans will die (Heb 9:27). The only exceptions will be those who are still alive when Christ returns (1 Thes 4:17). Physical death, or the “first death,” is the separation of the soul from the body. Because of the presence of sin in the world, everyone must die (Rom 5:12). The Intermediate State T...","summary_en":"ESCHATOLOGY* Branch of theology concerned with the study of the last things, or end times, whether in relation to the individual or the world. Topics of Eschatology Death The Bible teaches that all humans will die (Heb 9:27). The only exceptions will be those who are still alive when Christ returns (1 Thes 4:17). Physical death, or the “first death,” is the separation of the soul from the body. Because of the presence of sin in the world, everyone must die (Rom 5:12). The Intermediate State T...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32479,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rapture*","title_en":"Rapture*","content_ro":"<h3>RAPTURE*<\/h3>\n<p>Christian term used to denote the ascension (or lifting up) of Christians at the time of Christ’s second coming. This is the noun corresponding to the verb used in 1 Thessalonians 4:17, where those believers who are still alive at the coming of Christ are described as being “caught up” together with their resurrected fellow Christians to meet him “in the air.” (It may be relevant to note that the verb of 1 Thes 4:17 is used in 2 Cor 12:2-3 to denote Paul’s mysterious experience of being “caught up” into the third heaven, or paradise.) Differences of interpretation about the chronology of the rapture at the time of Christ’s second coming in relation to other end-time events has led to the emergence of distinct schools of eschatological thought.<\/p>\n<p><em>See also<\/em> Eschatology; Second Coming of Christ.<\/p>","content_en":"<h3>RAPTURE*<\/h3>\n<p>Christian term used to denote the ascension (or lifting up) of Christians at the time of Christ’s second coming. This is the noun corresponding to the verb used in 1 Thessalonians 4:17, where those believers who are still alive at the coming of Christ are described as being “caught up” together with their resurrected fellow Christians to meet him “in the air.” (It may be relevant to note that the verb of 1 Thes 4:17 is used in 2 Cor 12:2-3 to denote Paul’s mysterious experience of being “caught up” into the third heaven, or paradise.) Differences of interpretation about the chronology of the rapture at the time of Christ’s second coming in relation to other end-time events has led to the emergence of distinct schools of eschatological thought.<\/p>\n<p><em>See also<\/em> Eschatology; Second Coming of Christ.<\/p>","summary_ro":"RAPTURE* Christian term used to denote the ascension (or lifting up) of Christians at the time of Christ’s second coming. This is the noun corresponding to the verb used in 1 Thessalonians 4:17, where those believers who are still alive at the coming of Christ are described as being “caught up” together with their resurrected fellow Christians to meet him “in the air.” (It may be relevant to note that the verb of 1 Thes 4:17 is used in 2 Cor 12:2-3 to denote Paul’s mysterious experience of be...","summary_en":"RAPTURE* Christian term used to denote the ascension (or lifting up) of Christians at the time of Christ’s second coming. This is the noun corresponding to the verb used in 1 Thessalonians 4:17, where those believers who are still alive at the coming of Christ are described as being “caught up” together with their resurrected fellow Christians to meet him “in the air.” (It may be relevant to note that the verb of 1 Thes 4:17 is used in 2 Cor 12:2-3 to denote Paul’s mysterious experience of be...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58423,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:17","title_en":"Study Note: 1 Tesaloniceni 4:17","content_ro":"<p><strong>4:17<\/strong> <em>to meet:<\/em> This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).<\/p>","content_en":"<p><strong>4:17<\/strong> <em>to meet:<\/em> This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).<\/p>","summary_ro":"4:17 to meet: This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).","summary_en":"4:17 to meet: This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86049,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:17","title_en":"Study Note: 1 Tesaloniceni 4:17","content_ro":"<p><strong>4:17<\/strong> <em>to meet:<\/em> This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).<\/p>","content_en":"<p><strong>4:17<\/strong> <em>to meet:<\/em> This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).<\/p>","summary_ro":"4:17 to meet: This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).","summary_en":"4:17 to meet: This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113675,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:17","title_en":"Study Note: 1 Tesaloniceni 4:17","content_ro":"<p><strong>4:17<\/strong> <em>to meet:<\/em> This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).<\/p>","content_en":"<p><strong>4:17<\/strong> <em>to meet:<\/em> This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).<\/p>","summary_ro":"4:17 to meet: This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).","summary_en":"4:17 to meet: This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141301,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:17","title_en":"Study Note: 1 Tesaloniceni 4:17","content_ro":"<p><strong>4:17<\/strong> <em>to meet:<\/em> This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).<\/p>","content_en":"<p><strong>4:17<\/strong> <em>to meet:<\/em> This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).<\/p>","summary_ro":"4:17 to meet: This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).","summary_en":"4:17 to meet: This alludes to the custom of sending an official delegation to greet a visiting dignitary and accompany him as he enters the city (Matt 25:6, 10; Acts 28:15-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60745,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88371,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115997,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143623,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":11392,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Exhortation*","title_en":"Exhortation*","content_ro":"<h3>EXHORTATION*<\/h3>\n<p>Translation of a Greek word literally meaning “a calling of someone alongside to help.” Its primary meaning in the NT is the urging of someone to do something—particularly some ethical course of action. In some contexts, the same Greek word may also include the idea of comforting and consoling. The given context will determine which meaning to use.<\/p>\n<p>A passage that most clearly illustrates “exhortation” in the sense of inciting or spurring people on to action is Luke 3:7-18. John the Baptist exhorts his Jewish hearers to bring forth fruits in keeping with repentance, to stop resting on descent from Abraham as protection from punishment for sin, and to share clothing and food. He exhorted tax gatherers to collect no more money than they had a right to take, and soldiers not to take money from anyone by force, not to accuse anyone falsely, and to be content with their wages.<\/p>\n<p>The ability to exhort is said to be a spiritual gift that God has given to some in the church for the benefit of the whole (Rom 12:8). In addition, exhortation is one of the results of a proper use of the gift of prophecy, as seen in 1 Corinthians 14:3, 31. It was also one of the responsibilities that Paul commanded of Timothy: “Give attention to the public reading of Scripture, to exhortation and teaching” (1 Tm 4:13, <span>nasb<\/span>). The writer to the Hebrews also refers to an exhortation addressed to the readers lest they regard lightly the discipline of the Lord or “faint” when they are reproved (Heb 12:5, <span>kjv<\/span>).<\/p>\n<p>In 2 Corinthians 1:3-7 the Greek word for exhortation is used in the sense of consolation or encouragement. The context is one in which serious suffering for Christ is evident. Paul said that God encourages us in our times of testing so that we may be able to do the same for those experiencing similar trials. Acts 15:31 refers to the encouragement and consolation that came to the church at Antioch when the decree of the Jerusalem Council was read in their hearing. They had been fearful that the Judaizers might have their way and that Christians would be required to become circumcised in order to be saved. Another clear illustration of this word meaning “comfort” is in 1 Thessalonians 4:18, where Paul instructs the believers that those who die in Christ will not miss out on the blessings of the day of Christ; he then exhorts them to “comfort one another with these words.” <em>See<\/em> Spiritual Gifts.<\/p>","content_en":"<h3>EXHORTATION*<\/h3>\n<p>Translation of a Greek word literally meaning “a calling of someone alongside to help.” Its primary meaning in the NT is the urging of someone to do something—particularly some ethical course of action. In some contexts, the same Greek word may also include the idea of comforting and consoling. The given context will determine which meaning to use.<\/p>\n<p>A passage that most clearly illustrates “exhortation” in the sense of inciting or spurring people on to action is Luke 3:7-18. John the Baptist exhorts his Jewish hearers to bring forth fruits in keeping with repentance, to stop resting on descent from Abraham as protection from punishment for sin, and to share clothing and food. He exhorted tax gatherers to collect no more money than they had a right to take, and soldiers not to take money from anyone by force, not to accuse anyone falsely, and to be content with their wages.<\/p>\n<p>The ability to exhort is said to be a spiritual gift that God has given to some in the church for the benefit of the whole (Rom 12:8). In addition, exhortation is one of the results of a proper use of the gift of prophecy, as seen in 1 Corinthians 14:3, 31. It was also one of the responsibilities that Paul commanded of Timothy: “Give attention to the public reading of Scripture, to exhortation and teaching” (1 Tm 4:13, <span>nasb<\/span>). The writer to the Hebrews also refers to an exhortation addressed to the readers lest they regard lightly the discipline of the Lord or “faint” when they are reproved (Heb 12:5, <span>kjv<\/span>).<\/p>\n<p>In 2 Corinthians 1:3-7 the Greek word for exhortation is used in the sense of consolation or encouragement. The context is one in which serious suffering for Christ is evident. Paul said that God encourages us in our times of testing so that we may be able to do the same for those experiencing similar trials. Acts 15:31 refers to the encouragement and consolation that came to the church at Antioch when the decree of the Jerusalem Council was read in their hearing. They had been fearful that the Judaizers might have their way and that Christians would be required to become circumcised in order to be saved. Another clear illustration of this word meaning “comfort” is in 1 Thessalonians 4:18, where Paul instructs the believers that those who die in Christ will not miss out on the blessings of the day of Christ; he then exhorts them to “comfort one another with these words.” <em>See<\/em> Spiritual Gifts.<\/p>","summary_ro":"EXHORTATION* Translation of a Greek word literally meaning “a calling of someone alongside to help.” Its primary meaning in the NT is the urging of someone to do something—particularly some ethical course of action. In some contexts, the same Greek word may also include the idea of comforting and consoling. The given context will determine which meaning to use. A passage that most clearly illustrates “exhortation” in the sense of inciting or spurring people on to action is Luke 3:7-18. John t...","summary_en":"EXHORTATION* Translation of a Greek word literally meaning “a calling of someone alongside to help.” Its primary meaning in the NT is the urging of someone to do something—particularly some ethical course of action. In some contexts, the same Greek word may also include the idea of comforting and consoling. The given context will determine which meaning to use. A passage that most clearly illustrates “exhortation” in the sense of inciting or spurring people on to action is Luke 3:7-18. John t...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40392,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Watch Out","title_en":"Watch Out","content_ro":"<h3>Watch Out<\/h3>\n<blockquote><p>Sometimes eschatology has been a divisive force within Christian circles because believers have quarreled over minor points. In some cases denominations in which there was agreement on the major doctrines of eschatology have split over a minor point, such as the tribulational views. Another danger to be avoided is date setting. While we are to be alert to the “signs of the times,” we must remember that God has not revealed the exact time of our Lord’s return to any human being, or even to the angels (Mt 24:36). Some have believed that they could determine the exact time of the Lord’s return. When their calculations proved incorrect, these believers had their faith jeopardized as a result.<\/p><\/blockquote>\n<p>Properly understood and applied, eschatology has a powerful positive significance for Christians. It is to be a source of comfort (1 Thes 4:18) and encouragement (1 Cor 15:58); it challenges Christians to watchfulness and faithful service (Mt 25:14-30). Because the time is limited, Christians are to use faithfully the opportunities that are theirs. Because of the certainty of our Lord’s return, we are to be filled with hope and courage.<\/p>","content_en":"<h3>Watch Out<\/h3>\n<blockquote><p>Sometimes eschatology has been a divisive force within Christian circles because believers have quarreled over minor points. In some cases denominations in which there was agreement on the major doctrines of eschatology have split over a minor point, such as the tribulational views. Another danger to be avoided is date setting. While we are to be alert to the “signs of the times,” we must remember that God has not revealed the exact time of our Lord’s return to any human being, or even to the angels (Mt 24:36). Some have believed that they could determine the exact time of the Lord’s return. When their calculations proved incorrect, these believers had their faith jeopardized as a result.<\/p><\/blockquote>\n<p>Properly understood and applied, eschatology has a powerful positive significance for Christians. It is to be a source of comfort (1 Thes 4:18) and encouragement (1 Cor 15:58); it challenges Christians to watchfulness and faithful service (Mt 25:14-30). Because the time is limited, Christians are to use faithfully the opportunities that are theirs. Because of the certainty of our Lord’s return, we are to be filled with hope and courage.<\/p>","summary_ro":"Watch Out Sometimes eschatology has been a divisive force within Christian circles because believers have quarreled over minor points. In some cases denominations in which there was agreement on the major doctrines of eschatology have split over a minor point, such as the tribulational views. Another danger to be avoided is date setting. While we are to be alert to the “signs of the times,” we must remember that God has not revealed the exact time of our Lord’s return to any human being, or e...","summary_en":"Watch Out Sometimes eschatology has been a divisive force within Christian circles because believers have quarreled over minor points. In some cases denominations in which there was agreement on the major doctrines of eschatology have split over a minor point, such as the tribulational views. Another danger to be avoided is date setting. While we are to be alert to the “signs of the times,” we must remember that God has not revealed the exact time of our Lord’s return to any human being, or e...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58424,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:18","title_en":"Study Note: 1 Tesaloniceni 4:18","content_ro":"<p><strong>4:18<\/strong> The purpose of Paul’s teaching about the end is so believers will <em>encourage each other<\/em> in the face of death. He is not promoting speculation about the end times.<\/p>","content_en":"<p><strong>4:18<\/strong> The purpose of Paul’s teaching about the end is so believers will <em>encourage each other<\/em> in the face of death. He is not promoting speculation about the end times.<\/p>","summary_ro":"4:18 The purpose of Paul’s teaching about the end is so believers will encourage each other in the face of death. He is not promoting speculation about the end times.","summary_en":"4:18 The purpose of Paul’s teaching about the end is so believers will encourage each other in the face of death. He is not promoting speculation about the end times.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86050,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:18","title_en":"Study Note: 1 Tesaloniceni 4:18","content_ro":"<p><strong>4:18<\/strong> The purpose of Paul’s teaching about the end is so believers will <em>encourage each other<\/em> in the face of death. He is not promoting speculation about the end times.<\/p>","content_en":"<p><strong>4:18<\/strong> The purpose of Paul’s teaching about the end is so believers will <em>encourage each other<\/em> in the face of death. He is not promoting speculation about the end times.<\/p>","summary_ro":"4:18 The purpose of Paul’s teaching about the end is so believers will encourage each other in the face of death. He is not promoting speculation about the end times.","summary_en":"4:18 The purpose of Paul’s teaching about the end is so believers will encourage each other in the face of death. He is not promoting speculation about the end times.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113676,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:18","title_en":"Study Note: 1 Tesaloniceni 4:18","content_ro":"<p><strong>4:18<\/strong> The purpose of Paul’s teaching about the end is so believers will <em>encourage each other<\/em> in the face of death. He is not promoting speculation about the end times.<\/p>","content_en":"<p><strong>4:18<\/strong> The purpose of Paul’s teaching about the end is so believers will <em>encourage each other<\/em> in the face of death. He is not promoting speculation about the end times.<\/p>","summary_ro":"4:18 The purpose of Paul’s teaching about the end is so believers will encourage each other in the face of death. He is not promoting speculation about the end times.","summary_en":"4:18 The purpose of Paul’s teaching about the end is so believers will encourage each other in the face of death. He is not promoting speculation about the end times.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141302,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 4:18","title_en":"Study Note: 1 Tesaloniceni 4:18","content_ro":"<p><strong>4:18<\/strong> The purpose of Paul’s teaching about the end is so believers will <em>encourage each other<\/em> in the face of death. He is not promoting speculation about the end times.<\/p>","content_en":"<p><strong>4:18<\/strong> The purpose of Paul’s teaching about the end is so believers will <em>encourage each other<\/em> in the face of death. He is not promoting speculation about the end times.<\/p>","summary_ro":"4:18 The purpose of Paul’s teaching about the end is so believers will encourage each other in the face of death. He is not promoting speculation about the end times.","summary_en":"4:18 The purpose of Paul’s teaching about the end is so believers will encourage each other in the face of death. He is not promoting speculation about the end times.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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