1 Timotei 4
1 Dar Duhul spune lămurit că, în vremile din urmă, unii se vor lepăda de credinţă, ca să se alipească de duhuri înşelătoare şi de învăţăturile dracilor,
2 abătuţi de făţărnicia unor oameni cari vorbesc minciuni, însemnaţi cu ferul roş în însuş cugetul lor.
3 Ei opresc căsătoria şi întrebuinţarea bucatelor, pe cari Dumnezeu le-a făcut ca să fie luate cu mulţămiri de către ceice cred şi cunosc adevărul.
4 Căci orice făptură a lui Dumnezeu este bună: şi nimic nu este de lepădat, dacă se ia cu mulţămiri;
5 pentrucă este sfinţit prin Cuvântul lui Dumnezeu şi prin rugăciune.
6 Dacă vei pune în mintea fraţilor aceste lucruri, vei fi un bun slujitor al lui Hristos Isus, fiindcă te hrăneşti cu cuvintele credinţei şi ale bunei învăţături, pe care ai urmat-o până acum.
7 Fereşte-te de basmele lumeşti şi băbeşti. Caută să fii evlavios.
8 Căci deprinderea trupească este de puţin folos, pe când evlavia este folositoare în orice privinţă, întrucât ea are făgăduinţa vieţii de acum şi a celei viitoare.
9 Iată un cuvânt adevărat şi cu totul vrednic de primit!
10 Noi muncim, în adevăr, şi ne luptăm, pentrucă ne-am pus nădejdea în Dumnezeul cel viu, care este Mântuitorul tuturor oamenilor, şi mai ales al celor credincioşi.
11 Porunceşte, şi învaţă aceste lucruri.
12 Nimeni să nu-ţi dispreţuiască tinereţea; ci fii o pildă pentru credincioşi: în vorbire, în purtare, în dragoste, în credinţă, în curăţie.
13 Până voi veni, ia seama bine la citire, la îndemnare, şi la învăţătura pe care o dai altora.
14 Nu fi nepăsător de darul care este în tine, care ţi-a fost dat prin proorocie, cu punerea mânilor de către ceata presbiterilor (Sau: bătrâni.).
15 Pune-ţi pe inimă aceste lucruri, îndeletniceşte-te în totul cu ele, pentruca înaintarea ta să fie văzută de toţi.
16 Fii cu luare aminte asupra ta însuţi şi asupra învăţăturii, pe care o dai altora: stăruieşte în aceste lucruri, căci dacă vei face aşa, te vei mântui pe tine însuţi şi pe cei ce te ascultă.
{"verseMap":{"1":[{"id":2373,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Apostasy","title_en":"Apostasy","content_ro":"<h3>APOSTASY<\/h3>\n<p>Turning against God, as evidenced by abandonment and repudiation of former beliefs. The term generally refers to a deliberate renouncing of the faith by a once sincere believer rather than a state of ignorance or mistaken knowledge. Apostasy is distinguished from heresy (denial of a part of the faith) and from transfer of allegiance from one religious body to another within the same faith. Also, it is possible to deny the faith, as Peter once did, and then at a later time reaffirm it.<\/p>\n<p>Originally, “apostasy” meant literal rebellion. Thus the Jews were described as “rebels” against King Artaxerxes (1 Esd 2:23) and Jason as a “rebel against the laws” (2 Macc 5:6-8). OT descriptions of spiritual rebellion include departure from the law, forsaking temple worship, and willful disobedience toward God himself (Jos 22:22; 2 Chr 29:19; Jer 2:19). The prophetic writings of Isaiah and Jeremiah provide many examples of Israel’s defections (Is 1:2-4; Jer 2:19). Israelite kings were often guilty of apostasy: Rehoboam (1 Kgs 14:22-24); Ahab (1 Kgs 16:30-33); Ahaziah (1 Kgs 22:51-53); Jehoram (2 Chr 21:6, 10); Ahaz (2 Chr 28:1-4); Manasseh (2 Chr 33:1-19); Amon (2 Chr 33:21-23).<\/p>\n<p>In NT times many disciples withdrew from Christ (Jn 6:66)—the most notorious example being Judas Iscariot. The Greek word from which “apostasy” is derived appears in only two passages. The apostle Paul was accused of apostasy for teaching others “to turn their backs on the laws of Moses” (Acts 21:21, <span>nlt<\/span>). And apostasy is given an eschatological (end times) significance in 2 Thessalonians 2:3. Christians were warned not to be carried away and deceived in the widespread apostasy to come in the end times before the Lord’s return. That apostasy is linked to the rise of a man of rebellion who will be Satan’s tool (2 Thes 2:3-12; cf. 1 Tm 4:1-3).<\/p>","content_en":"<h3>APOSTASY<\/h3>\n<p>Turning against God, as evidenced by abandonment and repudiation of former beliefs. The term generally refers to a deliberate renouncing of the faith by a once sincere believer rather than a state of ignorance or mistaken knowledge. Apostasy is distinguished from heresy (denial of a part of the faith) and from transfer of allegiance from one religious body to another within the same faith. Also, it is possible to deny the faith, as Peter once did, and then at a later time reaffirm it.<\/p>\n<p>Originally, “apostasy” meant literal rebellion. Thus the Jews were described as “rebels” against King Artaxerxes (1 Esd 2:23) and Jason as a “rebel against the laws” (2 Macc 5:6-8). OT descriptions of spiritual rebellion include departure from the law, forsaking temple worship, and willful disobedience toward God himself (Jos 22:22; 2 Chr 29:19; Jer 2:19). The prophetic writings of Isaiah and Jeremiah provide many examples of Israel’s defections (Is 1:2-4; Jer 2:19). Israelite kings were often guilty of apostasy: Rehoboam (1 Kgs 14:22-24); Ahab (1 Kgs 16:30-33); Ahaziah (1 Kgs 22:51-53); Jehoram (2 Chr 21:6, 10); Ahaz (2 Chr 28:1-4); Manasseh (2 Chr 33:1-19); Amon (2 Chr 33:21-23).<\/p>\n<p>In NT times many disciples withdrew from Christ (Jn 6:66)—the most notorious example being Judas Iscariot. The Greek word from which “apostasy” is derived appears in only two passages. The apostle Paul was accused of apostasy for teaching others “to turn their backs on the laws of Moses” (Acts 21:21, <span>nlt<\/span>). And apostasy is given an eschatological (end times) significance in 2 Thessalonians 2:3. Christians were warned not to be carried away and deceived in the widespread apostasy to come in the end times before the Lord’s return. That apostasy is linked to the rise of a man of rebellion who will be Satan’s tool (2 Thes 2:3-12; cf. 1 Tm 4:1-3).<\/p>","summary_ro":"APOSTASY Turning against God, as evidenced by abandonment and repudiation of former beliefs. The term generally refers to a deliberate renouncing of the faith by a once sincere believer rather than a state of ignorance or mistaken knowledge. Apostasy is distinguished from heresy (denial of a part of the faith) and from transfer of allegiance from one religious body to another within the same faith. Also, it is possible to deny the faith, as Peter once did, and then at a later time reaffirm it...","summary_en":"APOSTASY Turning against God, as evidenced by abandonment and repudiation of former beliefs. The term generally refers to a deliberate renouncing of the faith by a once sincere believer rather than a state of ignorance or mistaken knowledge. Apostasy is distinguished from heresy (denial of a part of the faith) and from transfer of allegiance from one religious body to another within the same faith. Also, it is possible to deny the faith, as Peter once did, and then at a later time reaffirm it...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37363,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter to Timothy","title_en":"First Letter to Timothy","content_ro":"<h3>TIMOTHY, First Letter to<\/h3>\n<p>The first of Paul’s epistles to his young coworker Timothy.<\/p>\n<p>The authorship, date, and background of 1 Timothy must be considered together with those of the other two Pastoral Epistles, 2 Timothy and Titus, which were written to two young coworkers to help them deal with pastoral problems in the churches of Ephesus and Crete.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>In 1 Timothy, as in 2 Timothy and Titus, Paul is named as the author in the first verse. And Paul’s name is the only one assigned as author in the tradition of the early church since the time of Irenaeus (c. <span>AD<\/span> 185). Throughout all three letters are many personal references to the life of Paul, which constitute strong evidence that he was truly the author.<\/p>\n<p>However, some scholars object to Pauline authorship on the following grounds:<\/p>\n<p>1. The Greek vocabulary contains a large number of words that are not found in the other Pauline letters.<\/p>\n<p>But the subject matter in these letters is also different. In the Pastoral Epistles the author is dealing with the more technical matters of church organization and discipline—a church leader writing to other leaders. Paul was a highly educated man, with a large vocabulary at his disposal. None of the words peculiar to the Pastoral Letters would have been beyond Paul’s own vocabulary. And if these weren’t his words, they may have come from the scribes that Paul regularly used to compose his epistles.<\/p>\n<li>2. There are notes about Paul’s journeys that do not fit into the journeys described in the book of Acts.<\/li>\n<p>To believe that Paul wrote the Pastorals and did the things described in them, he must have been released from Roman imprisonment and then traveled to Crete, Ephesus, and Macedonia. These later journeys may not have been mentioned in Acts because the writer of Acts concluded this book with Paul’s imprisonment in Rome. There is some legal evidence that Paul would automatically have been released after two years, if he had not been convicted by that time.<\/p>\n<li>3. The advanced development of the church described in the pastorals proves a date later than the life of Paul. Elders, bishops, and deacons are mentioned.<\/li>\n<p>However, elders existed in OT times and bishops, as officers within local churches, are almost certainly the same as elders. In addition, Paul refers to deacons elsewhere in his letters, such as Philippians 1:1.<\/p>\n<p>Most conservative scholars, and many others as well, believe very strongly that Paul did write all three of the Pastoral Letters.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Assuming that Paul wrote the Pastorals, 1 Timothy would have been written after his release from the first Roman imprisonment, about <span>AD<\/span> 61 or 62, and before his second Roman imprisonment, somewhere between 64 and 67, the date of the death of Nero. As to the place, Paul left Timothy in Ephesus and then went on to Macedonia (1 Tm 1:3), where he may have written 1 Timothy. The letter was, of course, written to Timothy at Ephesus.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Paul left Timothy in charge of the church at Ephesus (1:2-3). Paul wanted to go to the Roman province of Asia, of which Ephesus was the chief city, on his second missionary journey, but the Spirit did not allow him to do so. He went on to Macedonia and Greece (Acts 16:6). He briefly visited Ephesus as he was completing his second journey (18:19-20). Then on his third journey he made Ephesus the center of his activity and spent three years there (19:1–20:1). During his first Roman imprisonment, he wrote an encyclical letter to Ephesus and the nearby churches. Only a few years later, he wrote 1 Timothy to Timothy at Ephesus.<\/p>\n\n<p class=\"h2\" id=\"Theology\">Theology<\/p>\n<p>In general, the theology of 1 Timothy is consistent with that of the other Pauline letters and of the NT as a whole. The sovereignty and love of God are clearly presented time and again throughout the letter. Jesus is always presented as being truly God as well as man. Salvation is by faith in God through Christ. The law will not save a person, because all people have broken it. Yet the law is good and is God’s guide for the saved person in living a life pleasing to God.<\/p>\n<p>The church occupies a large place in the letter. All Christians should be a part of the church. They gain much from the church for the development of Christian character, and they can serve God far more effectively in the church than apart from it. The church needs organization to do its work effectively. And the church must strive always to avoid heresy and to teach the truths of the gospel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Salutation (1:1-2)<\/h5>\n<p>The author names himself, Paul, and describes himself as an apostle, chosen by God and authorized by God the Father and his Son, Christ Jesus. Paul had the right to speak words of authority to the young pastor and to the church.<\/p>\n<p>The letter is written to Timothy, Paul’s beloved spiritual child, to whom Paul gave his triple blessing—grace, mercy, and peace from God.<\/p>\n<h5>Dealing with Heresy (1:3-20)<\/h5>\n<p>One of the reasons Paul left Timothy in Ephesus was that he wanted him to “stop those who are teaching wrong doctrine” (1:3). Paul believed that what a person believed was as important as what he did. The heresy here is described as an early form of the Gnostic heresy, a dangerous heresy plaguing the church for centuries.<\/p>\n<p>These early Gnostics claimed to have a deeper insight into truth than the average Christian. They separated God as Spirit from man as matter. For Gnostics, the bridge between the two was made up of innumerable angels of various ranks, emanations, aeons, and such, rather than the one mediator, Jesus Christ. They argued about myths and fables. They sought salvation by finding favor with an endless chain of angels rather than by accepting God’s salvation by faith. But only the grace of God can save sinners, as Paul himself knew well.<\/p>\n<h5>Correct Worship in the Church (2:1-15)<\/h5>\n<p>“I urge that supplications, prayers, intercessions, and thanksgivings be made for all men” (2:1, <span>rsv<\/span>). Prayer is an exceedingly important part of the worship of the Christian church. Paul emphasized the importance of special prayer for persons in high places of authority in the state (even though the state was the Roman Empire with Nero as its emperor). Paul had taught this clearly in Romans 13, and Jesus had told his disciples to give to Caesar the things that belonged to him (Mt 22:17).<\/p>\n<p>Christian men and women should pray to God, lifting up holy hands to him, hands free from sin and anger and resentment. Paul specifically urged the sisters as follows: “And I want women to be modest in their appearance. They should wear decent and appropriate clothing and not draw attention to themselves by the way they fix their hair or by wearing gold or pearls or expensive clothes. For women who claim to be devoted to God should make themselves attractive by the good things they do” (1 Tm 2:9-10, <span>nlt<\/span>). Then Paul said, “I do not let women teach men or have authority over them” (v 12). This did not mean, however, that they could not function orally in the church meetings. According to Acts and 1 Corinthians, it is quite clear that women prayed, prophesied, and testified in church meetings. But teaching was reserved for the men because it was the duty of the elders (who were male) to be the teachers. Thus, teaching and exercising authority went hand in hand.<\/p>\n<h5>Proper Organization in the Church (3:1–5:25)<\/h5>\n<p>The first issue to resolve about the organization of the early church had to do with who the bishops were. The first verse of this section reads, “If any one aspires to the office of bishop, he desires a noble task” (3:1, <span>rsv<\/span>). In all the Pastoral Epistles, the bishop is clearly an officer within a local church rather than an official over a group of churches, such as the office of the episcopal bishop, which developed in the early second century. And in the light of Titus 1:4-6, where Paul passed directly from elders to bishops, most scholars believe that Paul used the two terms interchangeably. Timothy himself would be the closest thing to a modern pastor in the church, and there were elders (bishops) and deacons assisting him in governing the church.<\/p>\n<p>To be an elder in the church is a worthy aspiration. But a person must have high qualifications to be elected to such a responsible position. He should be respected by other members of the church and by those outside the church. Most of the qualifications are quite clear but several of them deserve some attention.<\/p>\n<p>“Now a bishop must be above reproach, the husband of one wife” (3:2, <span>rsv<\/span>). The Greek says literally, “a man of one woman.” That would clearly prohibit polygamy and eliminate a man who was unfaithful to his wife. It would probably eliminate neither a man who had been divorced and remarried nor a bachelor who had never had a wife. The church should insist that its official leaders conform to a high view of sexual morality.<\/p>\n<p>The elder should be able to discipline his own family life if he is to exert discipline in the church. The man also should not be a drunkard. Paul did not demand total abstinence, but he clearly demanded that an elder not be a person under the domination of strong drink. And a person occupying the high office of elder should not be a new Christian (lit. a neophyte), lest this go to his head and keep him from being a good elder. All in all, only a person of excellent character should be elected to the high office of elder, or bishop, in the church.<\/p>\n<p>Then Paul went on to speak about the office of the deacon: “In the same way, deacons must be people who are respected and have integrity” (3:8, <span>nlt<\/span>). The qualifications for the deacons are virtually the same as those for elders. Before being elected as deacons, they should have experience in church work. First Timothy 3:11 applies the same qualifications to women aspiring to be deacons and\/or to wives of deacons (<span>nlt<\/span> mg). Verse 12 continues with the qualifications of deacons in general.<\/p>\n<p>In chapter 4 Paul urges Timothy to exercise his leadership in the church, especially in his relation to the heretics. Some of the Gnostic heretics taught a false kind of asceticism, forbidding marriage and the eating of various foods. But God has given these things to be used and appreciated for God’s glory. Timothy’s pastoral duty was to teach his people God’s truths and not to allow himself to be caught up in arguing about the heretics’ godless and silly myths (4:7). Paul urged Timothy to keep his spirit fit by constant spiritual exercise, which was even more important than exercise of the body.<\/p>\n<p>Paul recognized that Timothy was a young man, and that some of the older Christians might be tempted to look down upon his youth. Timothy should strive even harder to deserve their admiration—“in speech and conduct, in love, in faith, in purity” (4:12). Because God had called Timothy and the church had ordained him by the laying on of hands, Timothy should strive to live up to these high responsibilities.<\/p>\n<p>Paul gave Timothy practical advice as to how a young preacher should deal with the different age and sex groups in the church. He should treat the older men as his own father, the older women as his mother, the younger men as his brothers, and the younger women as his sisters—adding significantly, “in all purity” (5:2).<\/p>\n<p>Paul also told Timothy how to deal with the problem of widows. At that time, when few women could work and before the days of insurance and Social Security, women who had lost their husbands were in a hopeless situation. The early church developed a roll for widows that would enable it to minister to their needs. Younger widows were to be encouraged to marry again and get new husbands to support them. Able families should recognize their responsibility to take care of their own needy ones. The church, then, would have the responsibility of taking care of the older widows who had no families to take care of them. The church, with its charitable obligations, must use its limited means responsibly, wisely, and fairly so that the greatest possible good can result.<\/p>\n<p>Even in the early church, church leaders were paid for their work. Paul said that they should “be considered worthy of double honor” (5:17). Church leaders should not be chosen or ordained too quickly. Their sins should not be overlooked. Even Timothy himself was warned to keep himself free from sin. The section ends with another treatment of the sins of church leaders (vv 24-25). When the sins are clear, the sinner must be disciplined by the church. At times, a person’s sins are not evident to other people, but God knows them and will deal with them. Conversely, the same is true about the many good deeds of the leaders.<\/p>\n<h5>Some Practical Teaching about the Christian Life (6:1-21)<\/h5>\n<p>Slavery was a recognized institution in those days. Christian slaves should be good slaves, and Christian masters should be good masters. After many centuries, Christian principles would bring slavery to an end, but it would have been impossible for Paul or anyone else at that time to lead a crusade for the abolition of slavery.<\/p>\n<p>Timothy was urged to avoid the teaching of the heretics but to be faithful in teaching the positive truths of the gospel.<\/p>\n<p>Two sections (6:6-10, 17-19) deal with the Christian’s attitude toward wealth. Here Paul closely followed the teachings of Jesus. Money can be made into a false god and bring all kinds of evil to the church member. But it can also be used in the service of God and be changed into treasure stored in heaven.<\/p>\n<p>Finally, in two sections (6:11-16, 20-21), Paul encouraged Timothy to strive to do his very best to be truly God’s man. He should fight a good fight as a soldier of God. This life will often be hard, but Timothy should keep his eyes fixed on the second coming of the glorious Christ.<\/p>\n<p><em>See also<\/em> Timothy, Second Letter to; Titus, Letter to.<\/p>","content_en":"<h3>TIMOTHY, First Letter to<\/h3>\n<p>The first of Paul’s epistles to his young coworker Timothy.<\/p>\n<p>The authorship, date, and background of 1 Timothy must be considered together with those of the other two Pastoral Epistles, 2 Timothy and Titus, which were written to two young coworkers to help them deal with pastoral problems in the churches of Ephesus and Crete.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>In 1 Timothy, as in 2 Timothy and Titus, Paul is named as the author in the first verse. And Paul’s name is the only one assigned as author in the tradition of the early church since the time of Irenaeus (c. <span>AD<\/span> 185). Throughout all three letters are many personal references to the life of Paul, which constitute strong evidence that he was truly the author.<\/p>\n<p>However, some scholars object to Pauline authorship on the following grounds:<\/p>\n<p>1. The Greek vocabulary contains a large number of words that are not found in the other Pauline letters.<\/p>\n<p>But the subject matter in these letters is also different. In the Pastoral Epistles the author is dealing with the more technical matters of church organization and discipline—a church leader writing to other leaders. Paul was a highly educated man, with a large vocabulary at his disposal. None of the words peculiar to the Pastoral Letters would have been beyond Paul’s own vocabulary. And if these weren’t his words, they may have come from the scribes that Paul regularly used to compose his epistles.<\/p>\n<li>2. There are notes about Paul’s journeys that do not fit into the journeys described in the book of Acts.<\/li>\n<p>To believe that Paul wrote the Pastorals and did the things described in them, he must have been released from Roman imprisonment and then traveled to Crete, Ephesus, and Macedonia. These later journeys may not have been mentioned in Acts because the writer of Acts concluded this book with Paul’s imprisonment in Rome. There is some legal evidence that Paul would automatically have been released after two years, if he had not been convicted by that time.<\/p>\n<li>3. The advanced development of the church described in the pastorals proves a date later than the life of Paul. Elders, bishops, and deacons are mentioned.<\/li>\n<p>However, elders existed in OT times and bishops, as officers within local churches, are almost certainly the same as elders. In addition, Paul refers to deacons elsewhere in his letters, such as Philippians 1:1.<\/p>\n<p>Most conservative scholars, and many others as well, believe very strongly that Paul did write all three of the Pastoral Letters.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Assuming that Paul wrote the Pastorals, 1 Timothy would have been written after his release from the first Roman imprisonment, about <span>AD<\/span> 61 or 62, and before his second Roman imprisonment, somewhere between 64 and 67, the date of the death of Nero. As to the place, Paul left Timothy in Ephesus and then went on to Macedonia (1 Tm 1:3), where he may have written 1 Timothy. The letter was, of course, written to Timothy at Ephesus.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Paul left Timothy in charge of the church at Ephesus (1:2-3). Paul wanted to go to the Roman province of Asia, of which Ephesus was the chief city, on his second missionary journey, but the Spirit did not allow him to do so. He went on to Macedonia and Greece (Acts 16:6). He briefly visited Ephesus as he was completing his second journey (18:19-20). Then on his third journey he made Ephesus the center of his activity and spent three years there (19:1–20:1). During his first Roman imprisonment, he wrote an encyclical letter to Ephesus and the nearby churches. Only a few years later, he wrote 1 Timothy to Timothy at Ephesus.<\/p>\n\n<p class=\"h2\" id=\"Theology\">Theology<\/p>\n<p>In general, the theology of 1 Timothy is consistent with that of the other Pauline letters and of the NT as a whole. The sovereignty and love of God are clearly presented time and again throughout the letter. Jesus is always presented as being truly God as well as man. Salvation is by faith in God through Christ. The law will not save a person, because all people have broken it. Yet the law is good and is God’s guide for the saved person in living a life pleasing to God.<\/p>\n<p>The church occupies a large place in the letter. All Christians should be a part of the church. They gain much from the church for the development of Christian character, and they can serve God far more effectively in the church than apart from it. The church needs organization to do its work effectively. And the church must strive always to avoid heresy and to teach the truths of the gospel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Salutation (1:1-2)<\/h5>\n<p>The author names himself, Paul, and describes himself as an apostle, chosen by God and authorized by God the Father and his Son, Christ Jesus. Paul had the right to speak words of authority to the young pastor and to the church.<\/p>\n<p>The letter is written to Timothy, Paul’s beloved spiritual child, to whom Paul gave his triple blessing—grace, mercy, and peace from God.<\/p>\n<h5>Dealing with Heresy (1:3-20)<\/h5>\n<p>One of the reasons Paul left Timothy in Ephesus was that he wanted him to “stop those who are teaching wrong doctrine” (1:3). Paul believed that what a person believed was as important as what he did. The heresy here is described as an early form of the Gnostic heresy, a dangerous heresy plaguing the church for centuries.<\/p>\n<p>These early Gnostics claimed to have a deeper insight into truth than the average Christian. They separated God as Spirit from man as matter. For Gnostics, the bridge between the two was made up of innumerable angels of various ranks, emanations, aeons, and such, rather than the one mediator, Jesus Christ. They argued about myths and fables. They sought salvation by finding favor with an endless chain of angels rather than by accepting God’s salvation by faith. But only the grace of God can save sinners, as Paul himself knew well.<\/p>\n<h5>Correct Worship in the Church (2:1-15)<\/h5>\n<p>“I urge that supplications, prayers, intercessions, and thanksgivings be made for all men” (2:1, <span>rsv<\/span>). Prayer is an exceedingly important part of the worship of the Christian church. Paul emphasized the importance of special prayer for persons in high places of authority in the state (even though the state was the Roman Empire with Nero as its emperor). Paul had taught this clearly in Romans 13, and Jesus had told his disciples to give to Caesar the things that belonged to him (Mt 22:17).<\/p>\n<p>Christian men and women should pray to God, lifting up holy hands to him, hands free from sin and anger and resentment. Paul specifically urged the sisters as follows: “And I want women to be modest in their appearance. They should wear decent and appropriate clothing and not draw attention to themselves by the way they fix their hair or by wearing gold or pearls or expensive clothes. For women who claim to be devoted to God should make themselves attractive by the good things they do” (1 Tm 2:9-10, <span>nlt<\/span>). Then Paul said, “I do not let women teach men or have authority over them” (v 12). This did not mean, however, that they could not function orally in the church meetings. According to Acts and 1 Corinthians, it is quite clear that women prayed, prophesied, and testified in church meetings. But teaching was reserved for the men because it was the duty of the elders (who were male) to be the teachers. Thus, teaching and exercising authority went hand in hand.<\/p>\n<h5>Proper Organization in the Church (3:1–5:25)<\/h5>\n<p>The first issue to resolve about the organization of the early church had to do with who the bishops were. The first verse of this section reads, “If any one aspires to the office of bishop, he desires a noble task” (3:1, <span>rsv<\/span>). In all the Pastoral Epistles, the bishop is clearly an officer within a local church rather than an official over a group of churches, such as the office of the episcopal bishop, which developed in the early second century. And in the light of Titus 1:4-6, where Paul passed directly from elders to bishops, most scholars believe that Paul used the two terms interchangeably. Timothy himself would be the closest thing to a modern pastor in the church, and there were elders (bishops) and deacons assisting him in governing the church.<\/p>\n<p>To be an elder in the church is a worthy aspiration. But a person must have high qualifications to be elected to such a responsible position. He should be respected by other members of the church and by those outside the church. Most of the qualifications are quite clear but several of them deserve some attention.<\/p>\n<p>“Now a bishop must be above reproach, the husband of one wife” (3:2, <span>rsv<\/span>). The Greek says literally, “a man of one woman.” That would clearly prohibit polygamy and eliminate a man who was unfaithful to his wife. It would probably eliminate neither a man who had been divorced and remarried nor a bachelor who had never had a wife. The church should insist that its official leaders conform to a high view of sexual morality.<\/p>\n<p>The elder should be able to discipline his own family life if he is to exert discipline in the church. The man also should not be a drunkard. Paul did not demand total abstinence, but he clearly demanded that an elder not be a person under the domination of strong drink. And a person occupying the high office of elder should not be a new Christian (lit. a neophyte), lest this go to his head and keep him from being a good elder. All in all, only a person of excellent character should be elected to the high office of elder, or bishop, in the church.<\/p>\n<p>Then Paul went on to speak about the office of the deacon: “In the same way, deacons must be people who are respected and have integrity” (3:8, <span>nlt<\/span>). The qualifications for the deacons are virtually the same as those for elders. Before being elected as deacons, they should have experience in church work. First Timothy 3:11 applies the same qualifications to women aspiring to be deacons and\/or to wives of deacons (<span>nlt<\/span> mg). Verse 12 continues with the qualifications of deacons in general.<\/p>\n<p>In chapter 4 Paul urges Timothy to exercise his leadership in the church, especially in his relation to the heretics. Some of the Gnostic heretics taught a false kind of asceticism, forbidding marriage and the eating of various foods. But God has given these things to be used and appreciated for God’s glory. Timothy’s pastoral duty was to teach his people God’s truths and not to allow himself to be caught up in arguing about the heretics’ godless and silly myths (4:7). Paul urged Timothy to keep his spirit fit by constant spiritual exercise, which was even more important than exercise of the body.<\/p>\n<p>Paul recognized that Timothy was a young man, and that some of the older Christians might be tempted to look down upon his youth. Timothy should strive even harder to deserve their admiration—“in speech and conduct, in love, in faith, in purity” (4:12). Because God had called Timothy and the church had ordained him by the laying on of hands, Timothy should strive to live up to these high responsibilities.<\/p>\n<p>Paul gave Timothy practical advice as to how a young preacher should deal with the different age and sex groups in the church. He should treat the older men as his own father, the older women as his mother, the younger men as his brothers, and the younger women as his sisters—adding significantly, “in all purity” (5:2).<\/p>\n<p>Paul also told Timothy how to deal with the problem of widows. At that time, when few women could work and before the days of insurance and Social Security, women who had lost their husbands were in a hopeless situation. The early church developed a roll for widows that would enable it to minister to their needs. Younger widows were to be encouraged to marry again and get new husbands to support them. Able families should recognize their responsibility to take care of their own needy ones. The church, then, would have the responsibility of taking care of the older widows who had no families to take care of them. The church, with its charitable obligations, must use its limited means responsibly, wisely, and fairly so that the greatest possible good can result.<\/p>\n<p>Even in the early church, church leaders were paid for their work. Paul said that they should “be considered worthy of double honor” (5:17). Church leaders should not be chosen or ordained too quickly. Their sins should not be overlooked. Even Timothy himself was warned to keep himself free from sin. The section ends with another treatment of the sins of church leaders (vv 24-25). When the sins are clear, the sinner must be disciplined by the church. At times, a person’s sins are not evident to other people, but God knows them and will deal with them. Conversely, the same is true about the many good deeds of the leaders.<\/p>\n<h5>Some Practical Teaching about the Christian Life (6:1-21)<\/h5>\n<p>Slavery was a recognized institution in those days. Christian slaves should be good slaves, and Christian masters should be good masters. After many centuries, Christian principles would bring slavery to an end, but it would have been impossible for Paul or anyone else at that time to lead a crusade for the abolition of slavery.<\/p>\n<p>Timothy was urged to avoid the teaching of the heretics but to be faithful in teaching the positive truths of the gospel.<\/p>\n<p>Two sections (6:6-10, 17-19) deal with the Christian’s attitude toward wealth. Here Paul closely followed the teachings of Jesus. Money can be made into a false god and bring all kinds of evil to the church member. But it can also be used in the service of God and be changed into treasure stored in heaven.<\/p>\n<p>Finally, in two sections (6:11-16, 20-21), Paul encouraged Timothy to strive to do his very best to be truly God’s man. He should fight a good fight as a soldier of God. This life will often be hard, but Timothy should keep his eyes fixed on the second coming of the glorious Christ.<\/p>\n<p><em>See also<\/em> Timothy, Second Letter to; Titus, Letter to.<\/p>","summary_ro":"TIMOTHY, First Letter to The first of Paul’s epistles to his young coworker Timothy. The authorship, date, and background of 1 Timothy must be considered together with those of the other two Pastoral Epistles, 2 Timothy and Titus, which were written to two young coworkers to help them deal with pastoral problems in the churches of Ephesus and Crete. Preview • Author • Date • Background • Theology • Content Author In 1 Timothy, as in 2 Timothy and Titus, Paul is named as the author in the firs...","summary_en":"TIMOTHY, First Letter to The first of Paul’s epistles to his young coworker Timothy. The authorship, date, and background of 1 Timothy must be considered together with those of the other two Pastoral Epistles, 2 Timothy and Titus, which were written to two young coworkers to help them deal with pastoral problems in the churches of Ephesus and Crete. Preview • Author • Date • Background • Theology • Content Author In 1 Timothy, as in 2 Timothy and Titus, Paul is named as the author in the firs...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58539,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:1","title_en":"Study Note: 1 Timotei 4:1","content_ro":"<p><strong>4:1-5<\/strong> Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.<\/p>","content_en":"<p><strong>4:1-5<\/strong> Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.<\/p>","summary_ro":"4:1-5 Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.","summary_en":"4:1-5 Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58540,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:1","title_en":"Study Note: 1 Timotei 4:1","content_ro":"<p><strong>4:1<\/strong> The early church regarded itself as already in <em>the last times<\/em> (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).<\/p>","content_en":"<p><strong>4:1<\/strong> The early church regarded itself as already in <em>the last times<\/em> (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).<\/p>","summary_ro":"4:1 The early church regarded itself as already in the last times (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).","summary_en":"4:1 The early church regarded itself as already in the last times (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86165,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:1","title_en":"Study Note: 1 Timotei 4:1","content_ro":"<p><strong>4:1-5<\/strong> Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.<\/p>","content_en":"<p><strong>4:1-5<\/strong> Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.<\/p>","summary_ro":"4:1-5 Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.","summary_en":"4:1-5 Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86166,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:1","title_en":"Study Note: 1 Timotei 4:1","content_ro":"<p><strong>4:1<\/strong> The early church regarded itself as already in <em>the last times<\/em> (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).<\/p>","content_en":"<p><strong>4:1<\/strong> The early church regarded itself as already in <em>the last times<\/em> (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).<\/p>","summary_ro":"4:1 The early church regarded itself as already in the last times (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).","summary_en":"4:1 The early church regarded itself as already in the last times (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113791,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:1","title_en":"Study Note: 1 Timotei 4:1","content_ro":"<p><strong>4:1-5<\/strong> Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.<\/p>","content_en":"<p><strong>4:1-5<\/strong> Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.<\/p>","summary_ro":"4:1-5 Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.","summary_en":"4:1-5 Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113792,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:1","title_en":"Study Note: 1 Timotei 4:1","content_ro":"<p><strong>4:1<\/strong> The early church regarded itself as already in <em>the last times<\/em> (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).<\/p>","content_en":"<p><strong>4:1<\/strong> The early church regarded itself as already in <em>the last times<\/em> (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).<\/p>","summary_ro":"4:1 The early church regarded itself as already in the last times (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).","summary_en":"4:1 The early church regarded itself as already in the last times (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141417,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:1","title_en":"Study Note: 1 Timotei 4:1","content_ro":"<p><strong>4:1-5<\/strong> Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.<\/p>","content_en":"<p><strong>4:1-5<\/strong> Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.<\/p>","summary_ro":"4:1-5 Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.","summary_en":"4:1-5 Paul’s sound teaching (3:16) contrasts with the false teachings that he denounces.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141418,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:1","title_en":"Study Note: 1 Timotei 4:1","content_ro":"<p><strong>4:1<\/strong> The early church regarded itself as already in <em>the last times<\/em> (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).<\/p>","content_en":"<p><strong>4:1<\/strong> The early church regarded itself as already in <em>the last times<\/em> (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).<\/p>","summary_ro":"4:1 The early church regarded itself as already in the last times (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).","summary_en":"4:1 The early church regarded itself as already in the last times (see Acts 2:16-17; Heb 1:2; cp. 2 Thes 2:7; 1 Jn 2:18-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67491,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Women’s Roles in the New Testament Church","title_en":"Women’s Roles in the New Testament Church","content_ro":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","content_en":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","summary_ro":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","summary_en":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95117,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Women’s Roles in the New Testament Church","title_en":"Women’s Roles in the New Testament Church","content_ro":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","content_en":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","summary_ro":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","summary_en":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122743,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Women’s Roles in the New Testament Church","title_en":"Women’s Roles in the New Testament Church","content_ro":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","content_en":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","summary_ro":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","summary_en":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150369,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Women’s Roles in the New Testament Church","title_en":"Women’s Roles in the New Testament Church","content_ro":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","content_en":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","summary_ro":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","summary_en":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":7475,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Conscience","title_en":"Conscience","content_ro":"<h3>CONSCIENCE<\/h3>\n<p>Self-awareness that judges whether or not an act one has carried out or plans to carry out is in harmony with one’s moral standards. The conscience also functions to make a person aware of actions taken that were wrong.<\/p>\n\n<p>Both the English word “conscience” and the Greek word translated as “conscience” in the NT literally mean “to be with knowledge.” In the OT, Adam and Eve hid themselves from God in shame because their consciences passed moral judgment on their disobedience (Gn 3:8-10). All human beings normally have the power of moral judgment: “The spirit of man is the lamp of the <span>Lord<\/span>, searching all his innermost parts” (Prv 20:27, <span>rsv<\/span>). Conscience, then, is a gift of God to provide light in matters of good and evil.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The word “conscience” is found 32 times in the NT (see <span>kjv<\/span>), especially in the writings of the apostle Paul. Conscience, in Paul’s writings, is regarded as passing judgment not only on conduct that has already taken place but also on what ought to be done in the future. The behavior of people who are without God’s law shows that the law’s requirement is “written on their hearts” (Rom 2:14-15). Paul’s statement that every person should “be subject to the higher authorities” to avoid God’s judgment and “for the sake of conscience” presupposes that conscience can establish obedience as a moral requirement (13:5).<\/p>\n<p>To approve, or pronounce “not guilty,” is a function of conscience just as important as self-condemnation. Paul said, “I am not aware [using the same root word from which ‘conscience’ is derived] of anything against myself” (1 Cor 4:4, <span>rsv<\/span>). Yet conscience is neither a final court of appeal nor an all-sufficient guide: Paul went on to say, “I am not thereby acquitted. It is the Lord who judges me.” In another passage Paul called on his conscience to verify his truthfulness, linking the verdict of conscience with the Holy Spirit (Rom 9:1; cf. 2 Cor 1:12) without developing the nature of that relationship.<\/p>\n<p>Justifying his ministry to the Corinthians, Paul asked them to judge his conduct in the light of their own consciences (2 Cor 4:1-2). Insisting that God knew the motivation behind his conduct (that is, the “fear of the Lord”), he hoped that the Corinthians’ conscience would also recognize it (5:11). When Paul wrote to Timothy, he linked a good conscience with sincere faith (1 Tm 1:5); when people depart from the faith, their consciences can become “seared” or rendered insensitive by their persistence in evil (4:2).<\/p>\n<p>Answering a question about meats offered to idols, Paul spoke of the conscience as exercising judgment on prospective as well as on past behavior (1 Cor 8-10). Some had a conscience that was “weak” due to ignorance (1 Cor 8:7); they failed to understand that everything is clean (Rom 14:20).<\/p>","content_en":"<h3>CONSCIENCE<\/h3>\n<p>Self-awareness that judges whether or not an act one has carried out or plans to carry out is in harmony with one’s moral standards. The conscience also functions to make a person aware of actions taken that were wrong.<\/p>\n\n<p>Both the English word “conscience” and the Greek word translated as “conscience” in the NT literally mean “to be with knowledge.” In the OT, Adam and Eve hid themselves from God in shame because their consciences passed moral judgment on their disobedience (Gn 3:8-10). All human beings normally have the power of moral judgment: “The spirit of man is the lamp of the <span>Lord<\/span>, searching all his innermost parts” (Prv 20:27, <span>rsv<\/span>). Conscience, then, is a gift of God to provide light in matters of good and evil.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The word “conscience” is found 32 times in the NT (see <span>kjv<\/span>), especially in the writings of the apostle Paul. Conscience, in Paul’s writings, is regarded as passing judgment not only on conduct that has already taken place but also on what ought to be done in the future. The behavior of people who are without God’s law shows that the law’s requirement is “written on their hearts” (Rom 2:14-15). Paul’s statement that every person should “be subject to the higher authorities” to avoid God’s judgment and “for the sake of conscience” presupposes that conscience can establish obedience as a moral requirement (13:5).<\/p>\n<p>To approve, or pronounce “not guilty,” is a function of conscience just as important as self-condemnation. Paul said, “I am not aware [using the same root word from which ‘conscience’ is derived] of anything against myself” (1 Cor 4:4, <span>rsv<\/span>). Yet conscience is neither a final court of appeal nor an all-sufficient guide: Paul went on to say, “I am not thereby acquitted. It is the Lord who judges me.” In another passage Paul called on his conscience to verify his truthfulness, linking the verdict of conscience with the Holy Spirit (Rom 9:1; cf. 2 Cor 1:12) without developing the nature of that relationship.<\/p>\n<p>Justifying his ministry to the Corinthians, Paul asked them to judge his conduct in the light of their own consciences (2 Cor 4:1-2). Insisting that God knew the motivation behind his conduct (that is, the “fear of the Lord”), he hoped that the Corinthians’ conscience would also recognize it (5:11). When Paul wrote to Timothy, he linked a good conscience with sincere faith (1 Tm 1:5); when people depart from the faith, their consciences can become “seared” or rendered insensitive by their persistence in evil (4:2).<\/p>\n<p>Answering a question about meats offered to idols, Paul spoke of the conscience as exercising judgment on prospective as well as on past behavior (1 Cor 8-10). Some had a conscience that was “weak” due to ignorance (1 Cor 8:7); they failed to understand that everything is clean (Rom 14:20).<\/p>","summary_ro":"CONSCIENCE Self-awareness that judges whether or not an act one has carried out or plans to carry out is in harmony with one’s moral standards. The conscience also functions to make a person aware of actions taken that were wrong. Both the English word “conscience” and the Greek word translated as “conscience” in the NT literally mean “to be with knowledge.” In the OT, Adam and Eve hid themselves from God in shame because their consciences passed moral judgment on their disobedience (Gn 3:8-1...","summary_en":"CONSCIENCE Self-awareness that judges whether or not an act one has carried out or plans to carry out is in harmony with one’s moral standards. The conscience also functions to make a person aware of actions taken that were wrong. Both the English word “conscience” and the Greek word translated as “conscience” in the NT literally mean “to be with knowledge.” In the OT, Adam and Eve hid themselves from God in shame because their consciences passed moral judgment on their disobedience (Gn 3:8-1...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58541,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:2","title_en":"Study Note: 1 Timotei 4:2","content_ro":"<p><strong>4:2<\/strong> <em>Consciences<\/em> that <em>are dead<\/em> either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).<\/p>","content_en":"<p><strong>4:2<\/strong> <em>Consciences<\/em> that <em>are dead<\/em> either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).<\/p>","summary_ro":"4:2 Consciences that are dead either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).","summary_en":"4:2 Consciences that are dead either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86167,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:2","title_en":"Study Note: 1 Timotei 4:2","content_ro":"<p><strong>4:2<\/strong> <em>Consciences<\/em> that <em>are dead<\/em> either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).<\/p>","content_en":"<p><strong>4:2<\/strong> <em>Consciences<\/em> that <em>are dead<\/em> either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).<\/p>","summary_ro":"4:2 Consciences that are dead either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).","summary_en":"4:2 Consciences that are dead either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113793,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:2","title_en":"Study Note: 1 Timotei 4:2","content_ro":"<p><strong>4:2<\/strong> <em>Consciences<\/em> that <em>are dead<\/em> either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).<\/p>","content_en":"<p><strong>4:2<\/strong> <em>Consciences<\/em> that <em>are dead<\/em> either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).<\/p>","summary_ro":"4:2 Consciences that are dead either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).","summary_en":"4:2 Consciences that are dead either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141419,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:2","title_en":"Study Note: 1 Timotei 4:2","content_ro":"<p><strong>4:2<\/strong> <em>Consciences<\/em> that <em>are dead<\/em> either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).<\/p>","content_en":"<p><strong>4:2<\/strong> <em>Consciences<\/em> that <em>are dead<\/em> either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).<\/p>","summary_ro":"4:2 Consciences that are dead either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).","summary_en":"4:2 Consciences that are dead either don’t function or function wickedly, rendering judgments that oppose the truth of the gospel (see also Titus 1:15; Rom 1:28-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":4195,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Believers","title_en":"Believers","content_ro":"<h3>BELIEVERS<\/h3>\n<p>Those who believe; in the NT, specifically, those who believe in Jesus as Lord and follow him (Acts 5:14). One would expect the term “believers” (sometimes translated “faithful”) to be a title for Christians, since the NT stresses belief in Jesus. Although NT authors emphasized believing, they rarely used the term “believer” as a name for Christians. There are a few clear examples (Acts 4:32; 10:45; 19:18; 1 Tm 4:12), but in other places the term is a description, not a name (Acts 2:44; 15:5; 18:27; 1 Tm 4:3). As a name, “believer” points to the personal commitment of Christians to Jesus. Christians were called not merely to believe something but to give themselves to someone.<\/p>","content_en":"<h3>BELIEVERS<\/h3>\n<p>Those who believe; in the NT, specifically, those who believe in Jesus as Lord and follow him (Acts 5:14). One would expect the term “believers” (sometimes translated “faithful”) to be a title for Christians, since the NT stresses belief in Jesus. Although NT authors emphasized believing, they rarely used the term “believer” as a name for Christians. There are a few clear examples (Acts 4:32; 10:45; 19:18; 1 Tm 4:12), but in other places the term is a description, not a name (Acts 2:44; 15:5; 18:27; 1 Tm 4:3). As a name, “believer” points to the personal commitment of Christians to Jesus. Christians were called not merely to believe something but to give themselves to someone.<\/p>","summary_ro":"BELIEVERS Those who believe; in the NT, specifically, those who believe in Jesus as Lord and follow him (Acts 5:14). One would expect the term “believers” (sometimes translated “faithful”) to be a title for Christians, since the NT stresses belief in Jesus. Although NT authors emphasized believing, they rarely used the term “believer” as a name for Christians. There are a few clear examples (Acts 4:32; 10:45; 19:18; 1 Tm 4:12), but in other places the term is a description, not a name (Acts 2...","summary_en":"BELIEVERS Those who believe; in the NT, specifically, those who believe in Jesus as Lord and follow him (Acts 5:14). One would expect the term “believers” (sometimes translated “faithful”) to be a title for Christians, since the NT stresses belief in Jesus. Although NT authors emphasized believing, they rarely used the term “believer” as a name for Christians. There are a few clear examples (Acts 4:32; 10:45; 19:18; 1 Tm 4:12), but in other places the term is a description, not a name (Acts 2...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34524,"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":67485,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Women’s Roles in the New Testament Church","title_en":"Women’s Roles in the New Testament Church","content_ro":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","content_en":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","summary_ro":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","summary_en":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95111,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Women’s Roles in the New Testament Church","title_en":"Women’s Roles in the New Testament Church","content_ro":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","content_en":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","summary_ro":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","summary_en":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122737,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Women’s Roles in the New Testament Church","title_en":"Women’s Roles in the New Testament Church","content_ro":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","content_en":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","summary_ro":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","summary_en":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150363,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Women’s Roles in the New Testament Church","title_en":"Women’s Roles in the New Testament Church","content_ro":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","content_en":"<h3>Women’s Roles in the New Testament Church<\/h3>\n<p>Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:<\/p>\n<p><em>Universal Interpretation.<\/em> Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).<\/p>\n<p><em>Polemical Interpretation.<\/em> Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.<\/p>\n<p><em>Cultural Interpretation.<\/em> Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.<\/p>\n<p>Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15<\/p>","summary_ro":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","summary_en":"Women’s Roles in the New Testament Church Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three: Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ide...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":7488,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Consecration*","title_en":"Consecration*","content_ro":"<h3>CONSECRATION*<\/h3>\n<p>Separation of persons, utensils, buildings, or places from everyday secular uses for exclusive dedication to holy or sacred use. In the Bible consecration was demonstrated by an appropriate rite or vow. Hebrew expressions imply “separation” (Ex 13:2; Lv 8:10-12; Dt 15:19), “dedication” (Lv 21:12; Nm 6:9), or “ordination” (lit. “filling the hand,” Ex 28:41; 1 Kgs 13:33). NT references are fewer, but they frequently connote the idea of holiness (Jn 10:36; 1 Cor 7:14; 1 Tm 4:5).<\/p>\n<p>In church usage, especially among hierarchical denominations, the term describes solemn rites that establish a bishop. It is also used to describe dedication of shrines, reliquaries, cathedrals, elements of the Mass, or buildings set aside for ecclesiastical functions.<\/p>\n<p>Protestant teaching stresses the priesthood of every believer. Thus all Christians are “saints” (from the same root word as “consecration”), that is, devoted to God for life. In Roman Catholic doctrine the church consecrates (canonizes) great Christians as saints after they have died.<\/p>\n<p>Consecration is significant in relation both to God and to the world. The apostle Paul spells out the term’s meaning in Romans 12:1-2, stressing that consecration involves a living sacrifice to God. Its importance in relation to people and things is a basic theme of the apostle Peter’s first letter. In everyday life each Christian is meant to live out a “holy” and “royal” priesthood for God’s glory (1 Pt 2:9). Christians consider the consecration of one’s own personality by the work of the Holy Spirit to be an important mark of spiritual maturity.<\/p>","content_en":"<h3>CONSECRATION*<\/h3>\n<p>Separation of persons, utensils, buildings, or places from everyday secular uses for exclusive dedication to holy or sacred use. In the Bible consecration was demonstrated by an appropriate rite or vow. Hebrew expressions imply “separation” (Ex 13:2; Lv 8:10-12; Dt 15:19), “dedication” (Lv 21:12; Nm 6:9), or “ordination” (lit. “filling the hand,” Ex 28:41; 1 Kgs 13:33). NT references are fewer, but they frequently connote the idea of holiness (Jn 10:36; 1 Cor 7:14; 1 Tm 4:5).<\/p>\n<p>In church usage, especially among hierarchical denominations, the term describes solemn rites that establish a bishop. It is also used to describe dedication of shrines, reliquaries, cathedrals, elements of the Mass, or buildings set aside for ecclesiastical functions.<\/p>\n<p>Protestant teaching stresses the priesthood of every believer. Thus all Christians are “saints” (from the same root word as “consecration”), that is, devoted to God for life. In Roman Catholic doctrine the church consecrates (canonizes) great Christians as saints after they have died.<\/p>\n<p>Consecration is significant in relation both to God and to the world. The apostle Paul spells out the term’s meaning in Romans 12:1-2, stressing that consecration involves a living sacrifice to God. Its importance in relation to people and things is a basic theme of the apostle Peter’s first letter. In everyday life each Christian is meant to live out a “holy” and “royal” priesthood for God’s glory (1 Pt 2:9). Christians consider the consecration of one’s own personality by the work of the Holy Spirit to be an important mark of spiritual maturity.<\/p>","summary_ro":"CONSECRATION* Separation of persons, utensils, buildings, or places from everyday secular uses for exclusive dedication to holy or sacred use. In the Bible consecration was demonstrated by an appropriate rite or vow. Hebrew expressions imply “separation” (Ex 13:2; Lv 8:10-12; Dt 15:19), “dedication” (Lv 21:12; Nm 6:9), or “ordination” (lit. “filling the hand,” Ex 28:41; 1 Kgs 13:33). NT references are fewer, but they frequently connote the idea of holiness (Jn 10:36; 1 Cor 7:14; 1 Tm 4:5). In...","summary_en":"CONSECRATION* Separation of persons, utensils, buildings, or places from everyday secular uses for exclusive dedication to holy or sacred use. In the Bible consecration was demonstrated by an appropriate rite or vow. Hebrew expressions imply “separation” (Ex 13:2; Lv 8:10-12; Dt 15:19), “dedication” (Lv 21:12; Nm 6:9), or “ordination” (lit. “filling the hand,” Ex 28:41; 1 Kgs 13:33). NT references are fewer, but they frequently connote the idea of holiness (Jn 10:36; 1 Cor 7:14; 1 Tm 4:5). In...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17598,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Christ*, Intercession","title_en":"of Christ*, Intercession","content_ro":"<h3>INTERCESSION OF CHRIST*<\/h3>\n<p>Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth.<\/p>\n<p>The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, <span>rsv<\/span>). The principal Greek verb meant in secular usage to “meet,” “approach,” or “make an appeal.” In intertestamental literature that word was employed in the sense of personally petitioning an official to gain a favor (e.g., 2 Macc 4:8). The noun form of the word is translated in the NT both as “intercession” (1 Tm 2:1) and as “prayer” (4:5).<\/p>\n<p>Theologians generally see intercession as the second phase of Christ’s “high priestly work,” after he first made satisfaction for sin through his suffering and death on the cross (1 Tm 2:5-6). In the OT one of the priest’s functions was to petition God on the people’s behalf. In particular, on the annual Day of Atonement the high priest carried the blood of the sin offering into the Holy of Holies, sanctified the sacred place by means of incense, and sprinkled the sacrificial blood on and about the “mercy seat” (Lv 16:11-19). Correspondingly, after Christ offered himself on the cross as the sacrifice for sins, he ascended to the Father and entered the heavenly sanctuary where he now represents his people (Heb 7:25).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessiononEarth\">Christ’s Intercession on Earth<\/p>\n<p>Before his life of intercession in heaven, Jesus Christ exercised such a ministry on earth, consistent with his own teaching that the disciples should always pray and not get discouraged (Lk 18:1). Scripture often points to Jesus in prayer. For example, Jesus interceded at the grave of his friend Lazarus (Jn 11:41-42). Jesus prayed all night on a mountain before selecting the 12 apostles (Lk 6:12-13). After warning his disciple Peter that Satan had designs on him, Jesus said to Peter, “I have prayed for you that your faith may not fail” (Lk 22:32, <span>rsv<\/span>). Jesus’ first words on the cross were a prayer for those who had persecuted him (23:34).<\/p>\n<p>The “high priestly prayer” recorded in John 17 provides the most complete account in Scripture of an intercessory prayer by Jesus. The ground, or basis, of his impassioned petition was his intimate relationship with his heavenly Father (Jn 17:5, 8). The objects of his prayer were (1) himself, that he might glorify the Father and complete the work he had been sent to accomplish (Jn 17:1-5); (2) his disciples, who were chosen to spread the gospel after his departure (vv 8-9); and (3) the entire family of believers (v 20). The goals of his intercession included (1) the unity of God’s people (vv 11, 21), (2) their joy in spite of hardships and discouragement (v 13), (3) their preservation from evil (v 15), (4) their sanctification by the Word of God (v 17), and (5) their eternal fellowship with Christ (v 24).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessioninHeaven\">Christ’s Intercession in Heaven<\/p>\n<p>Christ’s intercession for his people, begun on earth, is continued in heaven. The Epistle to the Hebrews depicts Christ as a priest, placing considerable emphasis on his continuing ministry of intercession. Christ’s heavenly intercession is a sequel to his earthly sacrifice accomplished “once for all” (Heb 10:10-18). Jesus himself said, “Every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven” (Mt 10:32, <span>rsv<\/span>). His continuing intercession is recognized in such NT phrases as “through Jesus Christ” (Rom 1:8; 16:27; 1 Pt 2:5), “through him” (Col 3:17; Heb 13:15), and “in the name of our Lord Jesus Christ” (Eph 5:20).<\/p>\n<p>The doctrine of Christ’s heavenly intercession is explicitly affirmed in four NT texts. The apostle Paul spoke of Christ “at the right hand of God, who indeed intercedes for us” (Rom 8:34, <span>rsv<\/span>). The writer of Hebrews affirmed that Christ “is able for all time to save those who draw near to God through him, since he always lives to make intercession for them” (Heb 7:25, <span>rsv<\/span>). Further, Christ has entered “into heaven itself, now to appear in the presence of God on our behalf” (9:24). The apostle John also described that ministry: “If any one does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 Jn 2:1). The Greek word for “advocate” meant a legal counselor who appeared before a magistrate to plead a client’s cause. John thus pictured the ascended Lord as appearing before God on behalf of his people, presenting his own obedience and suffering as the ground for the believer’s acquittal.<\/p>\n<p class=\"h2\" id=\"TheWayIntercessionWorks\">The Way Intercession Works<\/p>\n<p>Christ’s heavenly intercession has both a static aspect (his redemptive work has been completed) and a dynamic aspect (he continues to care for God’s people). Thus Christ’s intercession is seen as including (1) his presence with the Father as the ground of each believer’s justification (Heb 9:24); (2) his thwarting of Satan’s accusations against each believer (Rom 8:33; Rv 12:10); (3) his claim for each believer’s right of access to the divine presence (Heb 4:14-16); and (4) his mediation of the prayers of each believer. The heavenly Father’s response is to impart the full range of spiritual blessings on believers. In the words of the Puritan John Owen (1616–83), “The intercession of Christ . . . is his continual appearance for us in the presence of God, representing the efficacy of his oblation, accompanied with tender care, love and desires for the welfare, supply, deliverance and salvation of the church.”<\/p>\n<p>Those for whom Christ intercedes in heaven are described in Scripture both broadly and narrowly. Christ is said to pray for all people everywhere (Is 53:12; cf. Mt 26:28). More specifically, and perhaps more profoundly, he prays for his own redeemed community, the church (Jn 14:16; 17:9, 20; Heb 4:15-16). Nevertheless, Christ’s prayers are also centered on the specific needs of individual believers (Lk 22:31-32; 1 Jn 2:1).<\/p>","content_en":"<h3>INTERCESSION OF CHRIST*<\/h3>\n<p>Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth.<\/p>\n<p>The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, <span>rsv<\/span>). The principal Greek verb meant in secular usage to “meet,” “approach,” or “make an appeal.” In intertestamental literature that word was employed in the sense of personally petitioning an official to gain a favor (e.g., 2 Macc 4:8). The noun form of the word is translated in the NT both as “intercession” (1 Tm 2:1) and as “prayer” (4:5).<\/p>\n<p>Theologians generally see intercession as the second phase of Christ’s “high priestly work,” after he first made satisfaction for sin through his suffering and death on the cross (1 Tm 2:5-6). In the OT one of the priest’s functions was to petition God on the people’s behalf. In particular, on the annual Day of Atonement the high priest carried the blood of the sin offering into the Holy of Holies, sanctified the sacred place by means of incense, and sprinkled the sacrificial blood on and about the “mercy seat” (Lv 16:11-19). Correspondingly, after Christ offered himself on the cross as the sacrifice for sins, he ascended to the Father and entered the heavenly sanctuary where he now represents his people (Heb 7:25).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessiononEarth\">Christ’s Intercession on Earth<\/p>\n<p>Before his life of intercession in heaven, Jesus Christ exercised such a ministry on earth, consistent with his own teaching that the disciples should always pray and not get discouraged (Lk 18:1). Scripture often points to Jesus in prayer. For example, Jesus interceded at the grave of his friend Lazarus (Jn 11:41-42). Jesus prayed all night on a mountain before selecting the 12 apostles (Lk 6:12-13). After warning his disciple Peter that Satan had designs on him, Jesus said to Peter, “I have prayed for you that your faith may not fail” (Lk 22:32, <span>rsv<\/span>). Jesus’ first words on the cross were a prayer for those who had persecuted him (23:34).<\/p>\n<p>The “high priestly prayer” recorded in John 17 provides the most complete account in Scripture of an intercessory prayer by Jesus. The ground, or basis, of his impassioned petition was his intimate relationship with his heavenly Father (Jn 17:5, 8). The objects of his prayer were (1) himself, that he might glorify the Father and complete the work he had been sent to accomplish (Jn 17:1-5); (2) his disciples, who were chosen to spread the gospel after his departure (vv 8-9); and (3) the entire family of believers (v 20). The goals of his intercession included (1) the unity of God’s people (vv 11, 21), (2) their joy in spite of hardships and discouragement (v 13), (3) their preservation from evil (v 15), (4) their sanctification by the Word of God (v 17), and (5) their eternal fellowship with Christ (v 24).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessioninHeaven\">Christ’s Intercession in Heaven<\/p>\n<p>Christ’s intercession for his people, begun on earth, is continued in heaven. The Epistle to the Hebrews depicts Christ as a priest, placing considerable emphasis on his continuing ministry of intercession. Christ’s heavenly intercession is a sequel to his earthly sacrifice accomplished “once for all” (Heb 10:10-18). Jesus himself said, “Every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven” (Mt 10:32, <span>rsv<\/span>). His continuing intercession is recognized in such NT phrases as “through Jesus Christ” (Rom 1:8; 16:27; 1 Pt 2:5), “through him” (Col 3:17; Heb 13:15), and “in the name of our Lord Jesus Christ” (Eph 5:20).<\/p>\n<p>The doctrine of Christ’s heavenly intercession is explicitly affirmed in four NT texts. The apostle Paul spoke of Christ “at the right hand of God, who indeed intercedes for us” (Rom 8:34, <span>rsv<\/span>). The writer of Hebrews affirmed that Christ “is able for all time to save those who draw near to God through him, since he always lives to make intercession for them” (Heb 7:25, <span>rsv<\/span>). Further, Christ has entered “into heaven itself, now to appear in the presence of God on our behalf” (9:24). The apostle John also described that ministry: “If any one does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 Jn 2:1). The Greek word for “advocate” meant a legal counselor who appeared before a magistrate to plead a client’s cause. John thus pictured the ascended Lord as appearing before God on behalf of his people, presenting his own obedience and suffering as the ground for the believer’s acquittal.<\/p>\n<p class=\"h2\" id=\"TheWayIntercessionWorks\">The Way Intercession Works<\/p>\n<p>Christ’s heavenly intercession has both a static aspect (his redemptive work has been completed) and a dynamic aspect (he continues to care for God’s people). Thus Christ’s intercession is seen as including (1) his presence with the Father as the ground of each believer’s justification (Heb 9:24); (2) his thwarting of Satan’s accusations against each believer (Rom 8:33; Rv 12:10); (3) his claim for each believer’s right of access to the divine presence (Heb 4:14-16); and (4) his mediation of the prayers of each believer. The heavenly Father’s response is to impart the full range of spiritual blessings on believers. In the words of the Puritan John Owen (1616–83), “The intercession of Christ . . . is his continual appearance for us in the presence of God, representing the efficacy of his oblation, accompanied with tender care, love and desires for the welfare, supply, deliverance and salvation of the church.”<\/p>\n<p>Those for whom Christ intercedes in heaven are described in Scripture both broadly and narrowly. Christ is said to pray for all people everywhere (Is 53:12; cf. Mt 26:28). More specifically, and perhaps more profoundly, he prays for his own redeemed community, the church (Jn 14:16; 17:9, 20; Heb 4:15-16). Nevertheless, Christ’s prayers are also centered on the specific needs of individual believers (Lk 22:31-32; 1 Jn 2:1).<\/p>","summary_ro":"INTERCESSION OF CHRIST* Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth. The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, rsv). The principal Greek verb meant in secular usage to “mee...","summary_en":"INTERCESSION OF CHRIST* Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth. The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, rsv). The principal Greek verb meant in secular usage to “mee...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":8908,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Deacon, Deaconess*","title_en":"Deacon, Deaconess*","content_ro":"<h3>DEACON, DEACONESS*<\/h3>\n<p>Terms designating an officer in a local church, derived from a Greek word meaning “servant” or “minister.” The term “diaconate” is used for the office itself or for the collective body of deacons and deaconesses. As with many other biblical words used today in a technical sense, the words “deacon” and “deaconess” began as popular, nontechnical terms. Both in secular first-century <span>AD<\/span> Greek culture and in the NT, they described a variety of services.<\/p>\n<p class=\"h2\" id=\"OriginsoftheConcept\">Origins of the Concept<\/p>\n<h5>Greek Usage<\/h5>\n<p>References have been found in extrabiblical writings where the Greek word “deacon” meant “waiter,” “servant,” “steward,” or “messenger.” In at least two instances it indicated a baker and a cook. In religious usage the word described various attendants in pagan temples. Ancient documents show “deacons” presiding at the dedication of a statue to the Greek god Hermes. Serapis and Isis, Egyptian deities, were served by a college of “deacons” presided over by a priest.<\/p>\n<h5>General New Testament Usage<\/h5>\n<p>The same word was used by biblical writers in a general sense to describe various ministries or services. Not until later in the development of the apostolic church was the term applied to a distinct body of church officers. Among its general usages, “deacon” refers to a waiter at meals (Jn 2:5, 9), a king’s attendant (Mt 22:13), a servant of Satan (2 Cor 11:15), a servant of God (6:4), a servant of Christ (11:23), a servant of the church (Col 1:24-25), and a political ruler (Rom 13:4).<\/p>\n<p>The NT presents servanthood in the sense of ministry or service as a mark of the whole church—that is, as normative for all disciples (Mt 20:26-28; Lk 22:26-27). Jesus’ teaching on the final judgment equates ministry with feeding the hungry, welcoming strangers, clothing the naked, and visiting the sick and imprisoned (Mt 25:31-46). The entire NT emphasizes compassionate care for individuals’ physical and spiritual needs as well as the giving of oneself to meeting those needs. Such service is ultimately a ministry to Christ himself (v 45).<\/p>\n<h5>Origin of the Office<\/h5>\n<p>There is little question that before the end of the first century the general term for service or ministry became a kind of title for a position or office in the church. That development evidently went through several stages.<\/p>\n<p>Some biblical scholars emphasize a relationship between the <em>hazzan<\/em> of the Jewish synagogue and the Christian office of deacon. The <em>hazzan<\/em> opened and closed the synagogue doors, kept it clean, and handed out the books for reading. It was probably to such a person that Jesus handed the scroll of Isaiah after finishing his reading (Lk 4:20).<\/p>\n<p>Other NT scholars give considerable attention to the choosing of the seven (Acts 6:1-6); they see that action as a historical forerunner of a more developed structure (Phil 1:1; 1 Tm 3:8-13—the two specific references to an “office” of deacon). Luke devoted considerable attention in Acts to the selection of a new set of church leaders. Overworked with a variety of responsibilities, the 12 apostles proposed a division of labor to ensure care for the Hellenist (Greek-speaking) widows in the church’s daily distribution of food and alms. Seven men of good repute, full of the Spirit and of wisdom (Acts 6:3), subsequently became prominent in the Jerusalem congregation, doing works of charity and caring for physical needs.<\/p>\n<p>Some scholars caution that the diaconate should not be exclusively linked with charitable works, since the Greek word used in Acts 6:2 is related to the word translated “ministry of the word” in verse 4. Those chosen to oversee the care for physical needs were people of spiritual stature. Stephen, for instance, “full of grace and power, did great wonders and signs” (6:8, <span>rsv<\/span>). Philip, appointed as one of the seven in Acts 6, “preached good news about the kingdom of God and the name of Jesus Christ” (8:12). Philip also baptized (v 38) and is referred to as an evangelist (21:8).<\/p>\n<p class=\"h2\" id=\"DeaconsintheEarlyChurch\">Deacons in the Early Church<\/p>\n<p>Those who cite Acts 6 as a preliminary stage of the office of deacon refer to the spread of the practice from the church in Jerusalem to the gentile congregations sprouting elsewhere. Many churches probably took the appointing of “the Jerusalem seven” as a pattern to follow, some even adopting the number seven. In a letter of the third-century pope Cornelius, for example, the church of Rome was said to have maintained seven for the number of deacons.<\/p>\n<p>By the time the church of Philippi received its instructions from the apostle Paul (c. <span>AD<\/span> 62) and Timothy had Paul’s first letter in hand, “deacon” had become a technical term referring to a specific office in the churches. In Philippians 1:1 Paul addressed the church in general and then added “with bishops and deacons.” Some interpreters consider that to be a clear establishment of two distinct groups within the larger church body, though no further description is given. Possibly the deacons of that congregation were responsible for collecting and then dispatching the offerings referred to (Phil 4:14-18).<\/p>\n<p>In 1 Timothy 3:8-13 instructions are given about qualifications for the office of deacon. Although that is the most detailed treatment of the subject in the NT, it is actually quite sketchy. Most of the qualifications, dealing with personal character and behavior, are similar to those for a bishop. For instance, a deacon is to be truthful, monogamous, “not addicted to much wine,” and a responsible parent. Verse 11, requiring that “the women likewise must be serious, not slanderers, but temperate, faithful in all things” (<span>rsv<\/span>), may refer not to deacons’ wives but to deaconesses, as several translations note (<span>niv<\/span>, <span>neb<\/span>). In any event, it is clear that women participated in the work of the diaconate.<\/p>\n<p>In contrast to the office of bishop (1 Tm 3:2), deacons are not described as providing teaching or hospitality. In fact, no mention is made of any functional qualifications to clarify deacons’ or deaconesses’ roles in the early church. The character qualifications listed are appropriate for those with monetary and administrative responsibilities (as Acts 6:1-6 suggests). Timothy is told that good deacons will not go unrewarded; not only will their faith increase, but also their good standing among those whom they serve (1 Tm 3:13).<\/p>\n<p>The NT writings indicate that to be chosen as a deacon or deaconess is a high compliment and affirmation. Named as “deacons” were Timothy (1 Thes 3:2; 1 Tm 4:6), Tychicus (Col 4:7), Epaphras (1:7), Paul (1 Cor 3:5)—and even Christ (Rom 15:8, “servant”). Biblical “deaconing” is not characterized by power and prominence but by service to others. In imitation of Jesus’ life, the deacon or deaconess followed the servant pattern. The Christian diaconate thus contrasted sharply with the prevailing Greek thought of service, which was considered unworthy of the dignity of free men. (The Greek philosopher Plato wrote, “How can man be happy when he has to serve someone?”)<\/p>\n<p>The office of deacon differed from the office of elder, which was adapted from a definite Jewish pattern in the OT (see Nm 11:16-17; Dt 29:10). The diaconate, on the other hand, developed from the strong, personal, historical example of Jesus, the servant who compassionately met concrete human needs.<\/p>\n<p>As the office of deacon became more firmly established, its duties could be defined as those of pastoral care. The poor and the sick received their service not only physically but also with instruction and consolation. The homes of church members became familiar territory to a deacon or deaconess. A pattern of visitation was established to discover and then meet the needs of the church body at large. Although that included the administration of funds, it went far beyond it. Those who served as deacons and deaconesses undoubtedly became symbols of loving care for the church in general.<\/p>\n<p>Where the office of deacon fits into the larger pattern of church order within the NT is difficult to determine because of the obvious variety present during the formative years. Some church historians conclude that as ecclesiastical structure developed, elders provided congregational leadership. Deacons assisted them, especially in social services and pastoral care. The late first and early second centuries witnessed a distinctive threefold ministry of deacons, elders (presbyters), and bishops. Bishops or “overseers” began to exercise authority over areas or groups of churches.<\/p>\n<p class=\"h2\" id=\"Deaconess\">Deaconess<\/p>\n<p>Where did women fit into the ministry of the early church? Paul’s inclusion of references to women in ministry is striking when compared with the role of women in general in the first century. He commended Phoebe for her service in the church at Cenchrea, using the word “deacon” to describe her (Rom 16:1). He praised her as a “helper” (v 2), a word that denotes leadership qualities (cf. Rom 12:8; 1 Tm 3:4-5). Some scholars have used that reference as an example of early development of the office of deaconess. Others have interpreted it in a nontechnical sense, meaning that Phoebe functioned in a generally serving role and thus was worthy of recognition at Rome. Whether “deacon” was used technically or descriptively, ministry for both women and men in the NT was patterned after the example of Jesus, who “came not to be served but to serve” (Mk 10:45). Because of the large number of female converts (Acts 5:14; 17:4), women functioned in such areas of ministry as visitation, instruction in discipleship, and assistance in baptism. Deaconesses are mentioned in third-century documents as administering baptism to female converts.<\/p>\n<p>Considering the rigid separation of the sexes in the Near East at that time, female participation in church ministry stands out in bold relief. A governor of Bithynia, Pliny the Younger (early second century), in his <em>Correspondence with Trajan<\/em> verified women officeholders in the church. Pliny also mentioned two deaconesses who were martyred for the cause of Christ.<\/p>\n<p><em>See also<\/em> Bishop; Elder; Pastor; Presbyter.<\/p>","content_en":"<h3>DEACON, DEACONESS*<\/h3>\n<p>Terms designating an officer in a local church, derived from a Greek word meaning “servant” or “minister.” The term “diaconate” is used for the office itself or for the collective body of deacons and deaconesses. As with many other biblical words used today in a technical sense, the words “deacon” and “deaconess” began as popular, nontechnical terms. Both in secular first-century <span>AD<\/span> Greek culture and in the NT, they described a variety of services.<\/p>\n<p class=\"h2\" id=\"OriginsoftheConcept\">Origins of the Concept<\/p>\n<h5>Greek Usage<\/h5>\n<p>References have been found in extrabiblical writings where the Greek word “deacon” meant “waiter,” “servant,” “steward,” or “messenger.” In at least two instances it indicated a baker and a cook. In religious usage the word described various attendants in pagan temples. Ancient documents show “deacons” presiding at the dedication of a statue to the Greek god Hermes. Serapis and Isis, Egyptian deities, were served by a college of “deacons” presided over by a priest.<\/p>\n<h5>General New Testament Usage<\/h5>\n<p>The same word was used by biblical writers in a general sense to describe various ministries or services. Not until later in the development of the apostolic church was the term applied to a distinct body of church officers. Among its general usages, “deacon” refers to a waiter at meals (Jn 2:5, 9), a king’s attendant (Mt 22:13), a servant of Satan (2 Cor 11:15), a servant of God (6:4), a servant of Christ (11:23), a servant of the church (Col 1:24-25), and a political ruler (Rom 13:4).<\/p>\n<p>The NT presents servanthood in the sense of ministry or service as a mark of the whole church—that is, as normative for all disciples (Mt 20:26-28; Lk 22:26-27). Jesus’ teaching on the final judgment equates ministry with feeding the hungry, welcoming strangers, clothing the naked, and visiting the sick and imprisoned (Mt 25:31-46). The entire NT emphasizes compassionate care for individuals’ physical and spiritual needs as well as the giving of oneself to meeting those needs. Such service is ultimately a ministry to Christ himself (v 45).<\/p>\n<h5>Origin of the Office<\/h5>\n<p>There is little question that before the end of the first century the general term for service or ministry became a kind of title for a position or office in the church. That development evidently went through several stages.<\/p>\n<p>Some biblical scholars emphasize a relationship between the <em>hazzan<\/em> of the Jewish synagogue and the Christian office of deacon. The <em>hazzan<\/em> opened and closed the synagogue doors, kept it clean, and handed out the books for reading. It was probably to such a person that Jesus handed the scroll of Isaiah after finishing his reading (Lk 4:20).<\/p>\n<p>Other NT scholars give considerable attention to the choosing of the seven (Acts 6:1-6); they see that action as a historical forerunner of a more developed structure (Phil 1:1; 1 Tm 3:8-13—the two specific references to an “office” of deacon). Luke devoted considerable attention in Acts to the selection of a new set of church leaders. Overworked with a variety of responsibilities, the 12 apostles proposed a division of labor to ensure care for the Hellenist (Greek-speaking) widows in the church’s daily distribution of food and alms. Seven men of good repute, full of the Spirit and of wisdom (Acts 6:3), subsequently became prominent in the Jerusalem congregation, doing works of charity and caring for physical needs.<\/p>\n<p>Some scholars caution that the diaconate should not be exclusively linked with charitable works, since the Greek word used in Acts 6:2 is related to the word translated “ministry of the word” in verse 4. Those chosen to oversee the care for physical needs were people of spiritual stature. Stephen, for instance, “full of grace and power, did great wonders and signs” (6:8, <span>rsv<\/span>). Philip, appointed as one of the seven in Acts 6, “preached good news about the kingdom of God and the name of Jesus Christ” (8:12). Philip also baptized (v 38) and is referred to as an evangelist (21:8).<\/p>\n<p class=\"h2\" id=\"DeaconsintheEarlyChurch\">Deacons in the Early Church<\/p>\n<p>Those who cite Acts 6 as a preliminary stage of the office of deacon refer to the spread of the practice from the church in Jerusalem to the gentile congregations sprouting elsewhere. Many churches probably took the appointing of “the Jerusalem seven” as a pattern to follow, some even adopting the number seven. In a letter of the third-century pope Cornelius, for example, the church of Rome was said to have maintained seven for the number of deacons.<\/p>\n<p>By the time the church of Philippi received its instructions from the apostle Paul (c. <span>AD<\/span> 62) and Timothy had Paul’s first letter in hand, “deacon” had become a technical term referring to a specific office in the churches. In Philippians 1:1 Paul addressed the church in general and then added “with bishops and deacons.” Some interpreters consider that to be a clear establishment of two distinct groups within the larger church body, though no further description is given. Possibly the deacons of that congregation were responsible for collecting and then dispatching the offerings referred to (Phil 4:14-18).<\/p>\n<p>In 1 Timothy 3:8-13 instructions are given about qualifications for the office of deacon. Although that is the most detailed treatment of the subject in the NT, it is actually quite sketchy. Most of the qualifications, dealing with personal character and behavior, are similar to those for a bishop. For instance, a deacon is to be truthful, monogamous, “not addicted to much wine,” and a responsible parent. Verse 11, requiring that “the women likewise must be serious, not slanderers, but temperate, faithful in all things” (<span>rsv<\/span>), may refer not to deacons’ wives but to deaconesses, as several translations note (<span>niv<\/span>, <span>neb<\/span>). In any event, it is clear that women participated in the work of the diaconate.<\/p>\n<p>In contrast to the office of bishop (1 Tm 3:2), deacons are not described as providing teaching or hospitality. In fact, no mention is made of any functional qualifications to clarify deacons’ or deaconesses’ roles in the early church. The character qualifications listed are appropriate for those with monetary and administrative responsibilities (as Acts 6:1-6 suggests). Timothy is told that good deacons will not go unrewarded; not only will their faith increase, but also their good standing among those whom they serve (1 Tm 3:13).<\/p>\n<p>The NT writings indicate that to be chosen as a deacon or deaconess is a high compliment and affirmation. Named as “deacons” were Timothy (1 Thes 3:2; 1 Tm 4:6), Tychicus (Col 4:7), Epaphras (1:7), Paul (1 Cor 3:5)—and even Christ (Rom 15:8, “servant”). Biblical “deaconing” is not characterized by power and prominence but by service to others. In imitation of Jesus’ life, the deacon or deaconess followed the servant pattern. The Christian diaconate thus contrasted sharply with the prevailing Greek thought of service, which was considered unworthy of the dignity of free men. (The Greek philosopher Plato wrote, “How can man be happy when he has to serve someone?”)<\/p>\n<p>The office of deacon differed from the office of elder, which was adapted from a definite Jewish pattern in the OT (see Nm 11:16-17; Dt 29:10). The diaconate, on the other hand, developed from the strong, personal, historical example of Jesus, the servant who compassionately met concrete human needs.<\/p>\n<p>As the office of deacon became more firmly established, its duties could be defined as those of pastoral care. The poor and the sick received their service not only physically but also with instruction and consolation. The homes of church members became familiar territory to a deacon or deaconess. A pattern of visitation was established to discover and then meet the needs of the church body at large. Although that included the administration of funds, it went far beyond it. Those who served as deacons and deaconesses undoubtedly became symbols of loving care for the church in general.<\/p>\n<p>Where the office of deacon fits into the larger pattern of church order within the NT is difficult to determine because of the obvious variety present during the formative years. Some church historians conclude that as ecclesiastical structure developed, elders provided congregational leadership. Deacons assisted them, especially in social services and pastoral care. The late first and early second centuries witnessed a distinctive threefold ministry of deacons, elders (presbyters), and bishops. Bishops or “overseers” began to exercise authority over areas or groups of churches.<\/p>\n<p class=\"h2\" id=\"Deaconess\">Deaconess<\/p>\n<p>Where did women fit into the ministry of the early church? Paul’s inclusion of references to women in ministry is striking when compared with the role of women in general in the first century. He commended Phoebe for her service in the church at Cenchrea, using the word “deacon” to describe her (Rom 16:1). He praised her as a “helper” (v 2), a word that denotes leadership qualities (cf. Rom 12:8; 1 Tm 3:4-5). Some scholars have used that reference as an example of early development of the office of deaconess. Others have interpreted it in a nontechnical sense, meaning that Phoebe functioned in a generally serving role and thus was worthy of recognition at Rome. Whether “deacon” was used technically or descriptively, ministry for both women and men in the NT was patterned after the example of Jesus, who “came not to be served but to serve” (Mk 10:45). Because of the large number of female converts (Acts 5:14; 17:4), women functioned in such areas of ministry as visitation, instruction in discipleship, and assistance in baptism. Deaconesses are mentioned in third-century documents as administering baptism to female converts.<\/p>\n<p>Considering the rigid separation of the sexes in the Near East at that time, female participation in church ministry stands out in bold relief. A governor of Bithynia, Pliny the Younger (early second century), in his <em>Correspondence with Trajan<\/em> verified women officeholders in the church. Pliny also mentioned two deaconesses who were martyred for the cause of Christ.<\/p>\n<p><em>See also<\/em> Bishop; Elder; Pastor; Presbyter.<\/p>","summary_ro":"DEACON, DEACONESS* Terms designating an officer in a local church, derived from a Greek word meaning “servant” or “minister.” The term “diaconate” is used for the office itself or for the collective body of deacons and deaconesses. As with many other biblical words used today in a technical sense, the words “deacon” and “deaconess” began as popular, nontechnical terms. Both in secular first-century AD Greek culture and in the NT, they described a variety of services. Origins of the Concept Gr...","summary_en":"DEACON, DEACONESS* Terms designating an officer in a local church, derived from a Greek word meaning “servant” or “minister.” The term “diaconate” is used for the office itself or for the collective body of deacons and deaconesses. As with many other biblical words used today in a technical sense, the words “deacon” and “deaconess” began as popular, nontechnical terms. Both in secular first-century AD Greek culture and in the NT, they described a variety of services. Origins of the Concept Gr...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58542,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:6","title_en":"Study Note: 1 Timotei 4:6","content_ro":"<p><strong>4:6-16<\/strong> Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).<\/p>","content_en":"<p><strong>4:6-16<\/strong> Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).<\/p>","summary_ro":"4:6-16 Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).","summary_en":"4:6-16 Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58543,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:6","title_en":"Study Note: 1 Timotei 4:6","content_ro":"<p><strong>4:6<\/strong> <em>brothers and sisters:<\/em> Greek <span class=\"greek\" lang=\"el\">adelphoi,<\/span> a generic term that refers to members of the same family, both male and female. • The training of the <em>worthy servant<\/em> involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. <em>Good teaching<\/em> unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).<\/p>","content_en":"<p><strong>4:6<\/strong> <em>brothers and sisters:<\/em> Greek <span class=\"greek\" lang=\"el\">adelphoi,<\/span> a generic term that refers to members of the same family, both male and female. • The training of the <em>worthy servant<\/em> involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. <em>Good teaching<\/em> unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).<\/p>","summary_ro":"4:6 brothers and sisters: Greek adelphoi, a generic term that refers to members of the same family, both male and female. • The training of the worthy servant involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. Good teaching unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).","summary_en":"4:6 brothers and sisters: Greek adelphoi, a generic term that refers to members of the same family, both male and female. • The training of the worthy servant involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. Good teaching unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86168,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:6","title_en":"Study Note: 1 Timotei 4:6","content_ro":"<p><strong>4:6-16<\/strong> Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).<\/p>","content_en":"<p><strong>4:6-16<\/strong> Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).<\/p>","summary_ro":"4:6-16 Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).","summary_en":"4:6-16 Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86169,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:6","title_en":"Study Note: 1 Timotei 4:6","content_ro":"<p><strong>4:6<\/strong> <em>brothers and sisters:<\/em> Greek <span class=\"greek\" lang=\"el\">adelphoi,<\/span> a generic term that refers to members of the same family, both male and female. • The training of the <em>worthy servant<\/em> involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. <em>Good teaching<\/em> unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).<\/p>","content_en":"<p><strong>4:6<\/strong> <em>brothers and sisters:<\/em> Greek <span class=\"greek\" lang=\"el\">adelphoi,<\/span> a generic term that refers to members of the same family, both male and female. • The training of the <em>worthy servant<\/em> involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. <em>Good teaching<\/em> unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).<\/p>","summary_ro":"4:6 brothers and sisters: Greek adelphoi, a generic term that refers to members of the same family, both male and female. • The training of the worthy servant involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. Good teaching unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).","summary_en":"4:6 brothers and sisters: Greek adelphoi, a generic term that refers to members of the same family, both male and female. • The training of the worthy servant involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. Good teaching unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113794,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:6","title_en":"Study Note: 1 Timotei 4:6","content_ro":"<p><strong>4:6-16<\/strong> Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).<\/p>","content_en":"<p><strong>4:6-16<\/strong> Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).<\/p>","summary_ro":"4:6-16 Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).","summary_en":"4:6-16 Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113795,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:6","title_en":"Study Note: 1 Timotei 4:6","content_ro":"<p><strong>4:6<\/strong> <em>brothers and sisters:<\/em> Greek <span class=\"greek\" lang=\"el\">adelphoi,<\/span> a generic term that refers to members of the same family, both male and female. • The training of the <em>worthy servant<\/em> involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. <em>Good teaching<\/em> unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).<\/p>","content_en":"<p><strong>4:6<\/strong> <em>brothers and sisters:<\/em> Greek <span class=\"greek\" lang=\"el\">adelphoi,<\/span> a generic term that refers to members of the same family, both male and female. • The training of the <em>worthy servant<\/em> involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. <em>Good teaching<\/em> unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).<\/p>","summary_ro":"4:6 brothers and sisters: Greek adelphoi, a generic term that refers to members of the same family, both male and female. • The training of the worthy servant involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. Good teaching unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).","summary_en":"4:6 brothers and sisters: Greek adelphoi, a generic term that refers to members of the same family, both male and female. • The training of the worthy servant involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. Good teaching unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141420,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:6","title_en":"Study Note: 1 Timotei 4:6","content_ro":"<p><strong>4:6-16<\/strong> Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).<\/p>","content_en":"<p><strong>4:6-16<\/strong> Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).<\/p>","summary_ro":"4:6-16 Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).","summary_en":"4:6-16 Timothy must respond to the false teachers (cp. 2 Tim 3:1–4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141421,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:6","title_en":"Study Note: 1 Timotei 4:6","content_ro":"<p><strong>4:6<\/strong> <em>brothers and sisters:<\/em> Greek <span class=\"greek\" lang=\"el\">adelphoi,<\/span> a generic term that refers to members of the same family, both male and female. • The training of the <em>worthy servant<\/em> involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. <em>Good teaching<\/em> unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).<\/p>","content_en":"<p><strong>4:6<\/strong> <em>brothers and sisters:<\/em> Greek <span class=\"greek\" lang=\"el\">adelphoi,<\/span> a generic term that refers to members of the same family, both male and female. • The training of the <em>worthy servant<\/em> involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. <em>Good teaching<\/em> unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).<\/p>","summary_ro":"4:6 brothers and sisters: Greek adelphoi, a generic term that refers to members of the same family, both male and female. • The training of the worthy servant involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. Good teaching unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).","summary_en":"4:6 brothers and sisters: Greek adelphoi, a generic term that refers to members of the same family, both male and female. • The training of the worthy servant involves a whole pattern of conduct, modeled by Paul and based on sound doctrine. Good teaching unifies word and deed, belief and behavior (cp. 3:10, 14-15; Phil 4:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64003,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91629,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119255,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146881,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":37364,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter to Timothy","title_en":"First Letter to Timothy","content_ro":"<h3>TIMOTHY, First Letter to<\/h3>\n<p>The first of Paul’s epistles to his young coworker Timothy.<\/p>\n<p>The authorship, date, and background of 1 Timothy must be considered together with those of the other two Pastoral Epistles, 2 Timothy and Titus, which were written to two young coworkers to help them deal with pastoral problems in the churches of Ephesus and Crete.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>In 1 Timothy, as in 2 Timothy and Titus, Paul is named as the author in the first verse. And Paul’s name is the only one assigned as author in the tradition of the early church since the time of Irenaeus (c. <span>AD<\/span> 185). Throughout all three letters are many personal references to the life of Paul, which constitute strong evidence that he was truly the author.<\/p>\n<p>However, some scholars object to Pauline authorship on the following grounds:<\/p>\n<p>1. The Greek vocabulary contains a large number of words that are not found in the other Pauline letters.<\/p>\n<p>But the subject matter in these letters is also different. In the Pastoral Epistles the author is dealing with the more technical matters of church organization and discipline—a church leader writing to other leaders. Paul was a highly educated man, with a large vocabulary at his disposal. None of the words peculiar to the Pastoral Letters would have been beyond Paul’s own vocabulary. And if these weren’t his words, they may have come from the scribes that Paul regularly used to compose his epistles.<\/p>\n<li>2. There are notes about Paul’s journeys that do not fit into the journeys described in the book of Acts.<\/li>\n<p>To believe that Paul wrote the Pastorals and did the things described in them, he must have been released from Roman imprisonment and then traveled to Crete, Ephesus, and Macedonia. These later journeys may not have been mentioned in Acts because the writer of Acts concluded this book with Paul’s imprisonment in Rome. There is some legal evidence that Paul would automatically have been released after two years, if he had not been convicted by that time.<\/p>\n<li>3. The advanced development of the church described in the pastorals proves a date later than the life of Paul. Elders, bishops, and deacons are mentioned.<\/li>\n<p>However, elders existed in OT times and bishops, as officers within local churches, are almost certainly the same as elders. In addition, Paul refers to deacons elsewhere in his letters, such as Philippians 1:1.<\/p>\n<p>Most conservative scholars, and many others as well, believe very strongly that Paul did write all three of the Pastoral Letters.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Assuming that Paul wrote the Pastorals, 1 Timothy would have been written after his release from the first Roman imprisonment, about <span>AD<\/span> 61 or 62, and before his second Roman imprisonment, somewhere between 64 and 67, the date of the death of Nero. As to the place, Paul left Timothy in Ephesus and then went on to Macedonia (1 Tm 1:3), where he may have written 1 Timothy. The letter was, of course, written to Timothy at Ephesus.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Paul left Timothy in charge of the church at Ephesus (1:2-3). Paul wanted to go to the Roman province of Asia, of which Ephesus was the chief city, on his second missionary journey, but the Spirit did not allow him to do so. He went on to Macedonia and Greece (Acts 16:6). He briefly visited Ephesus as he was completing his second journey (18:19-20). Then on his third journey he made Ephesus the center of his activity and spent three years there (19:1–20:1). During his first Roman imprisonment, he wrote an encyclical letter to Ephesus and the nearby churches. Only a few years later, he wrote 1 Timothy to Timothy at Ephesus.<\/p>\n\n<p class=\"h2\" id=\"Theology\">Theology<\/p>\n<p>In general, the theology of 1 Timothy is consistent with that of the other Pauline letters and of the NT as a whole. The sovereignty and love of God are clearly presented time and again throughout the letter. Jesus is always presented as being truly God as well as man. Salvation is by faith in God through Christ. The law will not save a person, because all people have broken it. Yet the law is good and is God’s guide for the saved person in living a life pleasing to God.<\/p>\n<p>The church occupies a large place in the letter. All Christians should be a part of the church. They gain much from the church for the development of Christian character, and they can serve God far more effectively in the church than apart from it. The church needs organization to do its work effectively. And the church must strive always to avoid heresy and to teach the truths of the gospel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Salutation (1:1-2)<\/h5>\n<p>The author names himself, Paul, and describes himself as an apostle, chosen by God and authorized by God the Father and his Son, Christ Jesus. Paul had the right to speak words of authority to the young pastor and to the church.<\/p>\n<p>The letter is written to Timothy, Paul’s beloved spiritual child, to whom Paul gave his triple blessing—grace, mercy, and peace from God.<\/p>\n<h5>Dealing with Heresy (1:3-20)<\/h5>\n<p>One of the reasons Paul left Timothy in Ephesus was that he wanted him to “stop those who are teaching wrong doctrine” (1:3). Paul believed that what a person believed was as important as what he did. The heresy here is described as an early form of the Gnostic heresy, a dangerous heresy plaguing the church for centuries.<\/p>\n<p>These early Gnostics claimed to have a deeper insight into truth than the average Christian. They separated God as Spirit from man as matter. For Gnostics, the bridge between the two was made up of innumerable angels of various ranks, emanations, aeons, and such, rather than the one mediator, Jesus Christ. They argued about myths and fables. They sought salvation by finding favor with an endless chain of angels rather than by accepting God’s salvation by faith. But only the grace of God can save sinners, as Paul himself knew well.<\/p>\n<h5>Correct Worship in the Church (2:1-15)<\/h5>\n<p>“I urge that supplications, prayers, intercessions, and thanksgivings be made for all men” (2:1, <span>rsv<\/span>). Prayer is an exceedingly important part of the worship of the Christian church. Paul emphasized the importance of special prayer for persons in high places of authority in the state (even though the state was the Roman Empire with Nero as its emperor). Paul had taught this clearly in Romans 13, and Jesus had told his disciples to give to Caesar the things that belonged to him (Mt 22:17).<\/p>\n<p>Christian men and women should pray to God, lifting up holy hands to him, hands free from sin and anger and resentment. Paul specifically urged the sisters as follows: “And I want women to be modest in their appearance. They should wear decent and appropriate clothing and not draw attention to themselves by the way they fix their hair or by wearing gold or pearls or expensive clothes. For women who claim to be devoted to God should make themselves attractive by the good things they do” (1 Tm 2:9-10, <span>nlt<\/span>). Then Paul said, “I do not let women teach men or have authority over them” (v 12). This did not mean, however, that they could not function orally in the church meetings. According to Acts and 1 Corinthians, it is quite clear that women prayed, prophesied, and testified in church meetings. But teaching was reserved for the men because it was the duty of the elders (who were male) to be the teachers. Thus, teaching and exercising authority went hand in hand.<\/p>\n<h5>Proper Organization in the Church (3:1–5:25)<\/h5>\n<p>The first issue to resolve about the organization of the early church had to do with who the bishops were. The first verse of this section reads, “If any one aspires to the office of bishop, he desires a noble task” (3:1, <span>rsv<\/span>). In all the Pastoral Epistles, the bishop is clearly an officer within a local church rather than an official over a group of churches, such as the office of the episcopal bishop, which developed in the early second century. And in the light of Titus 1:4-6, where Paul passed directly from elders to bishops, most scholars believe that Paul used the two terms interchangeably. Timothy himself would be the closest thing to a modern pastor in the church, and there were elders (bishops) and deacons assisting him in governing the church.<\/p>\n<p>To be an elder in the church is a worthy aspiration. But a person must have high qualifications to be elected to such a responsible position. He should be respected by other members of the church and by those outside the church. Most of the qualifications are quite clear but several of them deserve some attention.<\/p>\n<p>“Now a bishop must be above reproach, the husband of one wife” (3:2, <span>rsv<\/span>). The Greek says literally, “a man of one woman.” That would clearly prohibit polygamy and eliminate a man who was unfaithful to his wife. It would probably eliminate neither a man who had been divorced and remarried nor a bachelor who had never had a wife. The church should insist that its official leaders conform to a high view of sexual morality.<\/p>\n<p>The elder should be able to discipline his own family life if he is to exert discipline in the church. The man also should not be a drunkard. Paul did not demand total abstinence, but he clearly demanded that an elder not be a person under the domination of strong drink. And a person occupying the high office of elder should not be a new Christian (lit. a neophyte), lest this go to his head and keep him from being a good elder. All in all, only a person of excellent character should be elected to the high office of elder, or bishop, in the church.<\/p>\n<p>Then Paul went on to speak about the office of the deacon: “In the same way, deacons must be people who are respected and have integrity” (3:8, <span>nlt<\/span>). The qualifications for the deacons are virtually the same as those for elders. Before being elected as deacons, they should have experience in church work. First Timothy 3:11 applies the same qualifications to women aspiring to be deacons and\/or to wives of deacons (<span>nlt<\/span> mg). Verse 12 continues with the qualifications of deacons in general.<\/p>\n<p>In chapter 4 Paul urges Timothy to exercise his leadership in the church, especially in his relation to the heretics. Some of the Gnostic heretics taught a false kind of asceticism, forbidding marriage and the eating of various foods. But God has given these things to be used and appreciated for God’s glory. Timothy’s pastoral duty was to teach his people God’s truths and not to allow himself to be caught up in arguing about the heretics’ godless and silly myths (4:7). Paul urged Timothy to keep his spirit fit by constant spiritual exercise, which was even more important than exercise of the body.<\/p>\n<p>Paul recognized that Timothy was a young man, and that some of the older Christians might be tempted to look down upon his youth. Timothy should strive even harder to deserve their admiration—“in speech and conduct, in love, in faith, in purity” (4:12). Because God had called Timothy and the church had ordained him by the laying on of hands, Timothy should strive to live up to these high responsibilities.<\/p>\n<p>Paul gave Timothy practical advice as to how a young preacher should deal with the different age and sex groups in the church. He should treat the older men as his own father, the older women as his mother, the younger men as his brothers, and the younger women as his sisters—adding significantly, “in all purity” (5:2).<\/p>\n<p>Paul also told Timothy how to deal with the problem of widows. At that time, when few women could work and before the days of insurance and Social Security, women who had lost their husbands were in a hopeless situation. The early church developed a roll for widows that would enable it to minister to their needs. Younger widows were to be encouraged to marry again and get new husbands to support them. Able families should recognize their responsibility to take care of their own needy ones. The church, then, would have the responsibility of taking care of the older widows who had no families to take care of them. The church, with its charitable obligations, must use its limited means responsibly, wisely, and fairly so that the greatest possible good can result.<\/p>\n<p>Even in the early church, church leaders were paid for their work. Paul said that they should “be considered worthy of double honor” (5:17). Church leaders should not be chosen or ordained too quickly. Their sins should not be overlooked. Even Timothy himself was warned to keep himself free from sin. The section ends with another treatment of the sins of church leaders (vv 24-25). When the sins are clear, the sinner must be disciplined by the church. At times, a person’s sins are not evident to other people, but God knows them and will deal with them. Conversely, the same is true about the many good deeds of the leaders.<\/p>\n<h5>Some Practical Teaching about the Christian Life (6:1-21)<\/h5>\n<p>Slavery was a recognized institution in those days. Christian slaves should be good slaves, and Christian masters should be good masters. After many centuries, Christian principles would bring slavery to an end, but it would have been impossible for Paul or anyone else at that time to lead a crusade for the abolition of slavery.<\/p>\n<p>Timothy was urged to avoid the teaching of the heretics but to be faithful in teaching the positive truths of the gospel.<\/p>\n<p>Two sections (6:6-10, 17-19) deal with the Christian’s attitude toward wealth. Here Paul closely followed the teachings of Jesus. Money can be made into a false god and bring all kinds of evil to the church member. But it can also be used in the service of God and be changed into treasure stored in heaven.<\/p>\n<p>Finally, in two sections (6:11-16, 20-21), Paul encouraged Timothy to strive to do his very best to be truly God’s man. He should fight a good fight as a soldier of God. This life will often be hard, but Timothy should keep his eyes fixed on the second coming of the glorious Christ.<\/p>\n<p><em>See also<\/em> Timothy, Second Letter to; Titus, Letter to.<\/p>","content_en":"<h3>TIMOTHY, First Letter to<\/h3>\n<p>The first of Paul’s epistles to his young coworker Timothy.<\/p>\n<p>The authorship, date, and background of 1 Timothy must be considered together with those of the other two Pastoral Epistles, 2 Timothy and Titus, which were written to two young coworkers to help them deal with pastoral problems in the churches of Ephesus and Crete.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>In 1 Timothy, as in 2 Timothy and Titus, Paul is named as the author in the first verse. And Paul’s name is the only one assigned as author in the tradition of the early church since the time of Irenaeus (c. <span>AD<\/span> 185). Throughout all three letters are many personal references to the life of Paul, which constitute strong evidence that he was truly the author.<\/p>\n<p>However, some scholars object to Pauline authorship on the following grounds:<\/p>\n<p>1. The Greek vocabulary contains a large number of words that are not found in the other Pauline letters.<\/p>\n<p>But the subject matter in these letters is also different. In the Pastoral Epistles the author is dealing with the more technical matters of church organization and discipline—a church leader writing to other leaders. Paul was a highly educated man, with a large vocabulary at his disposal. None of the words peculiar to the Pastoral Letters would have been beyond Paul’s own vocabulary. And if these weren’t his words, they may have come from the scribes that Paul regularly used to compose his epistles.<\/p>\n<li>2. There are notes about Paul’s journeys that do not fit into the journeys described in the book of Acts.<\/li>\n<p>To believe that Paul wrote the Pastorals and did the things described in them, he must have been released from Roman imprisonment and then traveled to Crete, Ephesus, and Macedonia. These later journeys may not have been mentioned in Acts because the writer of Acts concluded this book with Paul’s imprisonment in Rome. There is some legal evidence that Paul would automatically have been released after two years, if he had not been convicted by that time.<\/p>\n<li>3. The advanced development of the church described in the pastorals proves a date later than the life of Paul. Elders, bishops, and deacons are mentioned.<\/li>\n<p>However, elders existed in OT times and bishops, as officers within local churches, are almost certainly the same as elders. In addition, Paul refers to deacons elsewhere in his letters, such as Philippians 1:1.<\/p>\n<p>Most conservative scholars, and many others as well, believe very strongly that Paul did write all three of the Pastoral Letters.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Assuming that Paul wrote the Pastorals, 1 Timothy would have been written after his release from the first Roman imprisonment, about <span>AD<\/span> 61 or 62, and before his second Roman imprisonment, somewhere between 64 and 67, the date of the death of Nero. As to the place, Paul left Timothy in Ephesus and then went on to Macedonia (1 Tm 1:3), where he may have written 1 Timothy. The letter was, of course, written to Timothy at Ephesus.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Paul left Timothy in charge of the church at Ephesus (1:2-3). Paul wanted to go to the Roman province of Asia, of which Ephesus was the chief city, on his second missionary journey, but the Spirit did not allow him to do so. He went on to Macedonia and Greece (Acts 16:6). He briefly visited Ephesus as he was completing his second journey (18:19-20). Then on his third journey he made Ephesus the center of his activity and spent three years there (19:1–20:1). During his first Roman imprisonment, he wrote an encyclical letter to Ephesus and the nearby churches. Only a few years later, he wrote 1 Timothy to Timothy at Ephesus.<\/p>\n\n<p class=\"h2\" id=\"Theology\">Theology<\/p>\n<p>In general, the theology of 1 Timothy is consistent with that of the other Pauline letters and of the NT as a whole. The sovereignty and love of God are clearly presented time and again throughout the letter. Jesus is always presented as being truly God as well as man. Salvation is by faith in God through Christ. The law will not save a person, because all people have broken it. Yet the law is good and is God’s guide for the saved person in living a life pleasing to God.<\/p>\n<p>The church occupies a large place in the letter. All Christians should be a part of the church. They gain much from the church for the development of Christian character, and they can serve God far more effectively in the church than apart from it. The church needs organization to do its work effectively. And the church must strive always to avoid heresy and to teach the truths of the gospel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Salutation (1:1-2)<\/h5>\n<p>The author names himself, Paul, and describes himself as an apostle, chosen by God and authorized by God the Father and his Son, Christ Jesus. Paul had the right to speak words of authority to the young pastor and to the church.<\/p>\n<p>The letter is written to Timothy, Paul’s beloved spiritual child, to whom Paul gave his triple blessing—grace, mercy, and peace from God.<\/p>\n<h5>Dealing with Heresy (1:3-20)<\/h5>\n<p>One of the reasons Paul left Timothy in Ephesus was that he wanted him to “stop those who are teaching wrong doctrine” (1:3). Paul believed that what a person believed was as important as what he did. The heresy here is described as an early form of the Gnostic heresy, a dangerous heresy plaguing the church for centuries.<\/p>\n<p>These early Gnostics claimed to have a deeper insight into truth than the average Christian. They separated God as Spirit from man as matter. For Gnostics, the bridge between the two was made up of innumerable angels of various ranks, emanations, aeons, and such, rather than the one mediator, Jesus Christ. They argued about myths and fables. They sought salvation by finding favor with an endless chain of angels rather than by accepting God’s salvation by faith. But only the grace of God can save sinners, as Paul himself knew well.<\/p>\n<h5>Correct Worship in the Church (2:1-15)<\/h5>\n<p>“I urge that supplications, prayers, intercessions, and thanksgivings be made for all men” (2:1, <span>rsv<\/span>). Prayer is an exceedingly important part of the worship of the Christian church. Paul emphasized the importance of special prayer for persons in high places of authority in the state (even though the state was the Roman Empire with Nero as its emperor). Paul had taught this clearly in Romans 13, and Jesus had told his disciples to give to Caesar the things that belonged to him (Mt 22:17).<\/p>\n<p>Christian men and women should pray to God, lifting up holy hands to him, hands free from sin and anger and resentment. Paul specifically urged the sisters as follows: “And I want women to be modest in their appearance. They should wear decent and appropriate clothing and not draw attention to themselves by the way they fix their hair or by wearing gold or pearls or expensive clothes. For women who claim to be devoted to God should make themselves attractive by the good things they do” (1 Tm 2:9-10, <span>nlt<\/span>). Then Paul said, “I do not let women teach men or have authority over them” (v 12). This did not mean, however, that they could not function orally in the church meetings. According to Acts and 1 Corinthians, it is quite clear that women prayed, prophesied, and testified in church meetings. But teaching was reserved for the men because it was the duty of the elders (who were male) to be the teachers. Thus, teaching and exercising authority went hand in hand.<\/p>\n<h5>Proper Organization in the Church (3:1–5:25)<\/h5>\n<p>The first issue to resolve about the organization of the early church had to do with who the bishops were. The first verse of this section reads, “If any one aspires to the office of bishop, he desires a noble task” (3:1, <span>rsv<\/span>). In all the Pastoral Epistles, the bishop is clearly an officer within a local church rather than an official over a group of churches, such as the office of the episcopal bishop, which developed in the early second century. And in the light of Titus 1:4-6, where Paul passed directly from elders to bishops, most scholars believe that Paul used the two terms interchangeably. Timothy himself would be the closest thing to a modern pastor in the church, and there were elders (bishops) and deacons assisting him in governing the church.<\/p>\n<p>To be an elder in the church is a worthy aspiration. But a person must have high qualifications to be elected to such a responsible position. He should be respected by other members of the church and by those outside the church. Most of the qualifications are quite clear but several of them deserve some attention.<\/p>\n<p>“Now a bishop must be above reproach, the husband of one wife” (3:2, <span>rsv<\/span>). The Greek says literally, “a man of one woman.” That would clearly prohibit polygamy and eliminate a man who was unfaithful to his wife. It would probably eliminate neither a man who had been divorced and remarried nor a bachelor who had never had a wife. The church should insist that its official leaders conform to a high view of sexual morality.<\/p>\n<p>The elder should be able to discipline his own family life if he is to exert discipline in the church. The man also should not be a drunkard. Paul did not demand total abstinence, but he clearly demanded that an elder not be a person under the domination of strong drink. And a person occupying the high office of elder should not be a new Christian (lit. a neophyte), lest this go to his head and keep him from being a good elder. All in all, only a person of excellent character should be elected to the high office of elder, or bishop, in the church.<\/p>\n<p>Then Paul went on to speak about the office of the deacon: “In the same way, deacons must be people who are respected and have integrity” (3:8, <span>nlt<\/span>). The qualifications for the deacons are virtually the same as those for elders. Before being elected as deacons, they should have experience in church work. First Timothy 3:11 applies the same qualifications to women aspiring to be deacons and\/or to wives of deacons (<span>nlt<\/span> mg). Verse 12 continues with the qualifications of deacons in general.<\/p>\n<p>In chapter 4 Paul urges Timothy to exercise his leadership in the church, especially in his relation to the heretics. Some of the Gnostic heretics taught a false kind of asceticism, forbidding marriage and the eating of various foods. But God has given these things to be used and appreciated for God’s glory. Timothy’s pastoral duty was to teach his people God’s truths and not to allow himself to be caught up in arguing about the heretics’ godless and silly myths (4:7). Paul urged Timothy to keep his spirit fit by constant spiritual exercise, which was even more important than exercise of the body.<\/p>\n<p>Paul recognized that Timothy was a young man, and that some of the older Christians might be tempted to look down upon his youth. Timothy should strive even harder to deserve their admiration—“in speech and conduct, in love, in faith, in purity” (4:12). Because God had called Timothy and the church had ordained him by the laying on of hands, Timothy should strive to live up to these high responsibilities.<\/p>\n<p>Paul gave Timothy practical advice as to how a young preacher should deal with the different age and sex groups in the church. He should treat the older men as his own father, the older women as his mother, the younger men as his brothers, and the younger women as his sisters—adding significantly, “in all purity” (5:2).<\/p>\n<p>Paul also told Timothy how to deal with the problem of widows. At that time, when few women could work and before the days of insurance and Social Security, women who had lost their husbands were in a hopeless situation. The early church developed a roll for widows that would enable it to minister to their needs. Younger widows were to be encouraged to marry again and get new husbands to support them. Able families should recognize their responsibility to take care of their own needy ones. The church, then, would have the responsibility of taking care of the older widows who had no families to take care of them. The church, with its charitable obligations, must use its limited means responsibly, wisely, and fairly so that the greatest possible good can result.<\/p>\n<p>Even in the early church, church leaders were paid for their work. Paul said that they should “be considered worthy of double honor” (5:17). Church leaders should not be chosen or ordained too quickly. Their sins should not be overlooked. Even Timothy himself was warned to keep himself free from sin. The section ends with another treatment of the sins of church leaders (vv 24-25). When the sins are clear, the sinner must be disciplined by the church. At times, a person’s sins are not evident to other people, but God knows them and will deal with them. Conversely, the same is true about the many good deeds of the leaders.<\/p>\n<h5>Some Practical Teaching about the Christian Life (6:1-21)<\/h5>\n<p>Slavery was a recognized institution in those days. Christian slaves should be good slaves, and Christian masters should be good masters. After many centuries, Christian principles would bring slavery to an end, but it would have been impossible for Paul or anyone else at that time to lead a crusade for the abolition of slavery.<\/p>\n<p>Timothy was urged to avoid the teaching of the heretics but to be faithful in teaching the positive truths of the gospel.<\/p>\n<p>Two sections (6:6-10, 17-19) deal with the Christian’s attitude toward wealth. Here Paul closely followed the teachings of Jesus. Money can be made into a false god and bring all kinds of evil to the church member. But it can also be used in the service of God and be changed into treasure stored in heaven.<\/p>\n<p>Finally, in two sections (6:11-16, 20-21), Paul encouraged Timothy to strive to do his very best to be truly God’s man. He should fight a good fight as a soldier of God. This life will often be hard, but Timothy should keep his eyes fixed on the second coming of the glorious Christ.<\/p>\n<p><em>See also<\/em> Timothy, Second Letter to; Titus, Letter to.<\/p>","summary_ro":"TIMOTHY, First Letter to The first of Paul’s epistles to his young coworker Timothy. The authorship, date, and background of 1 Timothy must be considered together with those of the other two Pastoral Epistles, 2 Timothy and Titus, which were written to two young coworkers to help them deal with pastoral problems in the churches of Ephesus and Crete. Preview • Author • Date • Background • Theology • Content Author In 1 Timothy, as in 2 Timothy and Titus, Paul is named as the author in the firs...","summary_en":"TIMOTHY, First Letter to The first of Paul’s epistles to his young coworker Timothy. The authorship, date, and background of 1 Timothy must be considered together with those of the other two Pastoral Epistles, 2 Timothy and Titus, which were written to two young coworkers to help them deal with pastoral problems in the churches of Ephesus and Crete. Preview • Author • Date • Background • Theology • Content Author In 1 Timothy, as in 2 Timothy and Titus, Paul is named as the author in the firs...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":58544,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:8","title_en":"Study Note: 1 Timotei 4:8","content_ro":"<p><strong>4:8-9<\/strong> <em>physical training . . . godliness:<\/em> Cp. 1 Cor 9:24-27; Col 2:23. • <em>benefits in this life . . . the life to come:<\/em> Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • <em>trustworthy saying:<\/em> See study note on 1 Tim 1:15.<\/p>","content_en":"<p><strong>4:8-9<\/strong> <em>physical training . . . godliness:<\/em> Cp. 1 Cor 9:24-27; Col 2:23. • <em>benefits in this life . . . the life to come:<\/em> Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • <em>trustworthy saying:<\/em> See study note on 1 Tim 1:15.<\/p>","summary_ro":"4:8-9 physical training . . . godliness: Cp. 1 Cor 9:24-27; Col 2:23. • benefits in this life . . . the life to come: Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • trustworthy saying: See study note on 1 Tim 1:15.","summary_en":"4:8-9 physical training . . . godliness: Cp. 1 Cor 9:24-27; Col 2:23. • benefits in this life . . . the life to come: Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • trustworthy saying: See study note on 1 Tim 1:15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86170,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:8","title_en":"Study Note: 1 Timotei 4:8","content_ro":"<p><strong>4:8-9<\/strong> <em>physical training . . . godliness:<\/em> Cp. 1 Cor 9:24-27; Col 2:23. • <em>benefits in this life . . . the life to come:<\/em> Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • <em>trustworthy saying:<\/em> See study note on 1 Tim 1:15.<\/p>","content_en":"<p><strong>4:8-9<\/strong> <em>physical training . . . godliness:<\/em> Cp. 1 Cor 9:24-27; Col 2:23. • <em>benefits in this life . . . the life to come:<\/em> Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • <em>trustworthy saying:<\/em> See study note on 1 Tim 1:15.<\/p>","summary_ro":"4:8-9 physical training . . . godliness: Cp. 1 Cor 9:24-27; Col 2:23. • benefits in this life . . . the life to come: Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • trustworthy saying: See study note on 1 Tim 1:15.","summary_en":"4:8-9 physical training . . . godliness: Cp. 1 Cor 9:24-27; Col 2:23. • benefits in this life . . . the life to come: Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • trustworthy saying: See study note on 1 Tim 1:15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113796,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:8","title_en":"Study Note: 1 Timotei 4:8","content_ro":"<p><strong>4:8-9<\/strong> <em>physical training . . . godliness:<\/em> Cp. 1 Cor 9:24-27; Col 2:23. • <em>benefits in this life . . . the life to come:<\/em> Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • <em>trustworthy saying:<\/em> See study note on 1 Tim 1:15.<\/p>","content_en":"<p><strong>4:8-9<\/strong> <em>physical training . . . godliness:<\/em> Cp. 1 Cor 9:24-27; Col 2:23. • <em>benefits in this life . . . the life to come:<\/em> Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • <em>trustworthy saying:<\/em> See study note on 1 Tim 1:15.<\/p>","summary_ro":"4:8-9 physical training . . . godliness: Cp. 1 Cor 9:24-27; Col 2:23. • benefits in this life . . . the life to come: Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • trustworthy saying: See study note on 1 Tim 1:15.","summary_en":"4:8-9 physical training . . . godliness: Cp. 1 Cor 9:24-27; Col 2:23. • benefits in this life . . . the life to come: Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • trustworthy saying: See study note on 1 Tim 1:15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141422,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:8","title_en":"Study Note: 1 Timotei 4:8","content_ro":"<p><strong>4:8-9<\/strong> <em>physical training . . . godliness:<\/em> Cp. 1 Cor 9:24-27; Col 2:23. • <em>benefits in this life . . . the life to come:<\/em> Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • <em>trustworthy saying:<\/em> See study note on 1 Tim 1:15.<\/p>","content_en":"<p><strong>4:8-9<\/strong> <em>physical training . . . godliness:<\/em> Cp. 1 Cor 9:24-27; Col 2:23. • <em>benefits in this life . . . the life to come:<\/em> Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • <em>trustworthy saying:<\/em> See study note on 1 Tim 1:15.<\/p>","summary_ro":"4:8-9 physical training . . . godliness: Cp. 1 Cor 9:24-27; Col 2:23. • benefits in this life . . . the life to come: Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • trustworthy saying: See study note on 1 Tim 1:15.","summary_en":"4:8-9 physical training . . . godliness: Cp. 1 Cor 9:24-27; Col 2:23. • benefits in this life . . . the life to come: Cp. 1 Tim 4:16; 6:6-8; Mark 10:29-30; Eph 6:2-3. • trustworthy saying: See study note on 1 Tim 1:15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":34066,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Savior","title_en":"Savior","content_ro":"<h3>SAVIOR<\/h3>\n<p>One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span><em>,<\/em> which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, <span class=\"hebrew\" lang=\"he\">moshia‘<\/span><em>,<\/em> meaning “the one who saves.” Used in this way, “savior” is found 13 or 14 times in the OT, depending upon the version.<\/p>\n<p>The basic understanding of the term “savior” as one who delivers or rescues is illustrated in Deuteronomy 22:27, where the law anticipated a situation when no deliverer was near in time of need. <span class=\"hebrew\" lang=\"he\">Moshia‘<\/span> is also used for individuals, as both Othniel and Ehud are called “deliverers” (Jgs 3:9, 15) and Nehemiah 9:27 speaks of the judges collectively as deliverers sent by God. Second Kings 13:5 reports that the Lord gave Israel a savior in reference to their deliverance from the Arameans. Some have identified this deliverer with King Jeroboam II of Judah; others with a foreign king, quite often Zakir of Hamath. But the text does not clearly indicate who this savior might have been. The point of the text is that God sent this deliverer for his people. The majority of references in the OT refer to God himself as Israel’s savior, and even when other individuals are so termed, it is clearly stated that God sent them or raised them up. Israel understood that God was their savior and declared this in songs of praise (Pss 17:7; 106:1-12) and cries for help (Jer 14:8). David said this of God: “He is my stronghold, my refuge and my savior” (2 Sm 22:3, <span>niv<\/span>). Quite often the psalmists refer to the Lord as their “help” or “salvation” (Pss 27:9; 38:22; 42:5, 11; 65:5; 68:19; 79:9; 85:4; 89:26; all rendered “Savior” by the <span>niv<\/span>). The exodus was undoubtedly the greatest example of deliverance for Israel and undergirded their knowledge of God as the savior. The psalmist, in remembrance of Israel’s sin of making a golden calf, proclaims, “They forgot God, their savior, who had done such great things in Egypt” (Ps 106:21, <span>nlt<\/span>; cf. Is 63:11; Hos 13:4-6). In Isaiah, where “savior” is a frequent title for God, the term is used to emphasize his uniqueness. God alone is seen as savior, in contrast to foreign gods and idols: “I, even I, am the <span>Lord<\/span>, and apart from me there is no savior. I have revealed and saved and proclaimed—I, and not some foreign god among you” (Is 43:11-12, <span>niv<\/span>). Isaiah further states that God would show himself as savior by the future blessing and restoration of Israel (49:26; 60:16). The designation “savior” is not directly applied to the Messiah in the OT, but a passage like Zechariah 9:9 indicates that God’s Anointed One would be a deliverer. Several apocryphal books use the term “savior” for God, some in lofty titles like “everlasting Savior” (Bar 4:22) or “the eternal Savior of Israel” (3 Macc 7:16). This later usage also illustrates the idea of God as the one who is able to save Israel.<\/p>\n\n<p>The Greek literature uses <span class=\"greek\" lang=\"el\">soter<\/span> (“savior,” “deliverer” from the verb <span class=\"greek\" lang=\"el\">sozo<\/span> “to save,” “to rescue”) for both gods and humans. For example, at one point Herodotus refers to the Athenians as the “saviors” of Greece (<em>Persian Wars<\/em> 7.139.5). In the Septuagint <span class=\"greek\" lang=\"el\">soter<\/span> (“savior”) is used to render various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”). <span class=\"greek\" lang=\"el\">Soter<\/span> occurs 24 times in the NT and is exclusively applied to God and Jesus Christ (to God 8 times and to Christ 16 times). Out of the 24 NT occurrences of <span class=\"greek\" lang=\"el\">soter<\/span><em>,<\/em> ten are in the Letters and five in 2 Peter. Dependence upon the OT can be seen in Luke 1:47, where Mary praises God as Savior in her hymn of praise. Jesus’ name (Greek for Joshua) means “the Lord is salvation” and was given in anticipation of his function as the Savior (Mt 1:21). As the Savior, Jesus completes God’s plan for a promised deliverer (Acts 13:23; Ti 3:4), provides redemption for humanity (Ti 2:13-14), and is the hope of the believer (Phil 3:20-21). Inherent in the term “savior” is the concept of one who saves or delivers from danger to a position of safety. Jesus has delivered the believer from sin and death into immortality and life (2 Tm 1:10). While Jesus never refers to himself as Savior (<span class=\"greek\" lang=\"el\">soter<\/span>), he is announced as such by the angels at his birth (Lk 2:11), confessed as such by those who heard his words (Jn 4:42), and proclaimed as Savior by the early church (Acts 5:31; 13:23). Salvation is central to the mission of Jesus (Lk 19:10). Paul teaches that Christ is the Savior of the church in the present (Eph 5:23) and future (Phil 3:20).<\/p>\n<p>Savior, as a title, is applied to God in the Pastoral Epistles and clearly represents God as Savior of all persons (1 Tm 2:3; 4:10). The Pastorals also clearly designate Jesus as Savior (2 Tm 1:10; Ti 3:6), in some instances also declaring that he is God the Savior (Ti 2:13; 3:4-6). Savior is used as a title for Jesus Christ throughout 2 Peter (e.g., 2 Pt 2:20). John, in his first letter, uses it to describe Jesus as the Savior sent by the Father to save the world (1 Jn 4:14).<\/p>\n<p><em>See also<\/em> Salvation.<\/p>","content_en":"<h3>SAVIOR<\/h3>\n<p>One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span><em>,<\/em> which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, <span class=\"hebrew\" lang=\"he\">moshia‘<\/span><em>,<\/em> meaning “the one who saves.” Used in this way, “savior” is found 13 or 14 times in the OT, depending upon the version.<\/p>\n<p>The basic understanding of the term “savior” as one who delivers or rescues is illustrated in Deuteronomy 22:27, where the law anticipated a situation when no deliverer was near in time of need. <span class=\"hebrew\" lang=\"he\">Moshia‘<\/span> is also used for individuals, as both Othniel and Ehud are called “deliverers” (Jgs 3:9, 15) and Nehemiah 9:27 speaks of the judges collectively as deliverers sent by God. Second Kings 13:5 reports that the Lord gave Israel a savior in reference to their deliverance from the Arameans. Some have identified this deliverer with King Jeroboam II of Judah; others with a foreign king, quite often Zakir of Hamath. But the text does not clearly indicate who this savior might have been. The point of the text is that God sent this deliverer for his people. The majority of references in the OT refer to God himself as Israel’s savior, and even when other individuals are so termed, it is clearly stated that God sent them or raised them up. Israel understood that God was their savior and declared this in songs of praise (Pss 17:7; 106:1-12) and cries for help (Jer 14:8). David said this of God: “He is my stronghold, my refuge and my savior” (2 Sm 22:3, <span>niv<\/span>). Quite often the psalmists refer to the Lord as their “help” or “salvation” (Pss 27:9; 38:22; 42:5, 11; 65:5; 68:19; 79:9; 85:4; 89:26; all rendered “Savior” by the <span>niv<\/span>). The exodus was undoubtedly the greatest example of deliverance for Israel and undergirded their knowledge of God as the savior. The psalmist, in remembrance of Israel’s sin of making a golden calf, proclaims, “They forgot God, their savior, who had done such great things in Egypt” (Ps 106:21, <span>nlt<\/span>; cf. Is 63:11; Hos 13:4-6). In Isaiah, where “savior” is a frequent title for God, the term is used to emphasize his uniqueness. God alone is seen as savior, in contrast to foreign gods and idols: “I, even I, am the <span>Lord<\/span>, and apart from me there is no savior. I have revealed and saved and proclaimed—I, and not some foreign god among you” (Is 43:11-12, <span>niv<\/span>). Isaiah further states that God would show himself as savior by the future blessing and restoration of Israel (49:26; 60:16). The designation “savior” is not directly applied to the Messiah in the OT, but a passage like Zechariah 9:9 indicates that God’s Anointed One would be a deliverer. Several apocryphal books use the term “savior” for God, some in lofty titles like “everlasting Savior” (Bar 4:22) or “the eternal Savior of Israel” (3 Macc 7:16). This later usage also illustrates the idea of God as the one who is able to save Israel.<\/p>\n\n<p>The Greek literature uses <span class=\"greek\" lang=\"el\">soter<\/span> (“savior,” “deliverer” from the verb <span class=\"greek\" lang=\"el\">sozo<\/span> “to save,” “to rescue”) for both gods and humans. For example, at one point Herodotus refers to the Athenians as the “saviors” of Greece (<em>Persian Wars<\/em> 7.139.5). In the Septuagint <span class=\"greek\" lang=\"el\">soter<\/span> (“savior”) is used to render various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”). <span class=\"greek\" lang=\"el\">Soter<\/span> occurs 24 times in the NT and is exclusively applied to God and Jesus Christ (to God 8 times and to Christ 16 times). Out of the 24 NT occurrences of <span class=\"greek\" lang=\"el\">soter<\/span><em>,<\/em> ten are in the Letters and five in 2 Peter. Dependence upon the OT can be seen in Luke 1:47, where Mary praises God as Savior in her hymn of praise. Jesus’ name (Greek for Joshua) means “the Lord is salvation” and was given in anticipation of his function as the Savior (Mt 1:21). As the Savior, Jesus completes God’s plan for a promised deliverer (Acts 13:23; Ti 3:4), provides redemption for humanity (Ti 2:13-14), and is the hope of the believer (Phil 3:20-21). Inherent in the term “savior” is the concept of one who saves or delivers from danger to a position of safety. Jesus has delivered the believer from sin and death into immortality and life (2 Tm 1:10). While Jesus never refers to himself as Savior (<span class=\"greek\" lang=\"el\">soter<\/span>), he is announced as such by the angels at his birth (Lk 2:11), confessed as such by those who heard his words (Jn 4:42), and proclaimed as Savior by the early church (Acts 5:31; 13:23). Salvation is central to the mission of Jesus (Lk 19:10). Paul teaches that Christ is the Savior of the church in the present (Eph 5:23) and future (Phil 3:20).<\/p>\n<p>Savior, as a title, is applied to God in the Pastoral Epistles and clearly represents God as Savior of all persons (1 Tm 2:3; 4:10). The Pastorals also clearly designate Jesus as Savior (2 Tm 1:10; Ti 3:6), in some instances also declaring that he is God the Savior (Ti 2:13; 3:4-6). Savior is used as a title for Jesus Christ throughout 2 Peter (e.g., 2 Pt 2:20). John, in his first letter, uses it to describe Jesus as the Savior sent by the Father to save the world (1 Jn 4:14).<\/p>\n<p><em>See also<\/em> Salvation.<\/p>","summary_ro":"SAVIOR One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘, which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘, meaning “the one who saves.” Used in this way, “savior”...","summary_en":"SAVIOR One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘, which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘, meaning “the one who saves.” Used in this way, “savior”...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":67557,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Church Leaders","title_en":"Church Leaders","content_ro":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","content_en":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","summary_ro":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","summary_en":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95183,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Church Leaders","title_en":"Church Leaders","content_ro":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","content_en":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","summary_ro":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","summary_en":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122809,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Church Leaders","title_en":"Church Leaders","content_ro":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","content_en":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","summary_ro":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","summary_en":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150435,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Church Leaders","title_en":"Church Leaders","content_ro":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","content_en":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","summary_ro":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","summary_en":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":4191,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Believers","title_en":"Believers","content_ro":"<h3>BELIEVERS<\/h3>\n<p>Those who believe; in the NT, specifically, those who believe in Jesus as Lord and follow him (Acts 5:14). One would expect the term “believers” (sometimes translated “faithful”) to be a title for Christians, since the NT stresses belief in Jesus. Although NT authors emphasized believing, they rarely used the term “believer” as a name for Christians. There are a few clear examples (Acts 4:32; 10:45; 19:18; 1 Tm 4:12), but in other places the term is a description, not a name (Acts 2:44; 15:5; 18:27; 1 Tm 4:3). As a name, “believer” points to the personal commitment of Christians to Jesus. Christians were called not merely to believe something but to give themselves to someone.<\/p>","content_en":"<h3>BELIEVERS<\/h3>\n<p>Those who believe; in the NT, specifically, those who believe in Jesus as Lord and follow him (Acts 5:14). One would expect the term “believers” (sometimes translated “faithful”) to be a title for Christians, since the NT stresses belief in Jesus. Although NT authors emphasized believing, they rarely used the term “believer” as a name for Christians. There are a few clear examples (Acts 4:32; 10:45; 19:18; 1 Tm 4:12), but in other places the term is a description, not a name (Acts 2:44; 15:5; 18:27; 1 Tm 4:3). As a name, “believer” points to the personal commitment of Christians to Jesus. Christians were called not merely to believe something but to give themselves to someone.<\/p>","summary_ro":"BELIEVERS Those who believe; in the NT, specifically, those who believe in Jesus as Lord and follow him (Acts 5:14). One would expect the term “believers” (sometimes translated “faithful”) to be a title for Christians, since the NT stresses belief in Jesus. Although NT authors emphasized believing, they rarely used the term “believer” as a name for Christians. There are a few clear examples (Acts 4:32; 10:45; 19:18; 1 Tm 4:12), but in other places the term is a description, not a name (Acts 2...","summary_en":"BELIEVERS Those who believe; in the NT, specifically, those who believe in Jesus as Lord and follow him (Acts 5:14). One would expect the term “believers” (sometimes translated “faithful”) to be a title for Christians, since the NT stresses belief in Jesus. Although NT authors emphasized believing, they rarely used the term “believer” as a name for Christians. There are a few clear examples (Acts 4:32; 10:45; 19:18; 1 Tm 4:12), but in other places the term is a description, not a name (Acts 2...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37365,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter to Timothy","title_en":"First Letter to Timothy","content_ro":"<h3>TIMOTHY, First Letter to<\/h3>\n<p>The first of Paul’s epistles to his young coworker Timothy.<\/p>\n<p>The authorship, date, and background of 1 Timothy must be considered together with those of the other two Pastoral Epistles, 2 Timothy and Titus, which were written to two young coworkers to help them deal with pastoral problems in the churches of Ephesus and Crete.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>In 1 Timothy, as in 2 Timothy and Titus, Paul is named as the author in the first verse. And Paul’s name is the only one assigned as author in the tradition of the early church since the time of Irenaeus (c. <span>AD<\/span> 185). Throughout all three letters are many personal references to the life of Paul, which constitute strong evidence that he was truly the author.<\/p>\n<p>However, some scholars object to Pauline authorship on the following grounds:<\/p>\n<p>1. The Greek vocabulary contains a large number of words that are not found in the other Pauline letters.<\/p>\n<p>But the subject matter in these letters is also different. In the Pastoral Epistles the author is dealing with the more technical matters of church organization and discipline—a church leader writing to other leaders. Paul was a highly educated man, with a large vocabulary at his disposal. None of the words peculiar to the Pastoral Letters would have been beyond Paul’s own vocabulary. And if these weren’t his words, they may have come from the scribes that Paul regularly used to compose his epistles.<\/p>\n<li>2. There are notes about Paul’s journeys that do not fit into the journeys described in the book of Acts.<\/li>\n<p>To believe that Paul wrote the Pastorals and did the things described in them, he must have been released from Roman imprisonment and then traveled to Crete, Ephesus, and Macedonia. These later journeys may not have been mentioned in Acts because the writer of Acts concluded this book with Paul’s imprisonment in Rome. There is some legal evidence that Paul would automatically have been released after two years, if he had not been convicted by that time.<\/p>\n<li>3. The advanced development of the church described in the pastorals proves a date later than the life of Paul. Elders, bishops, and deacons are mentioned.<\/li>\n<p>However, elders existed in OT times and bishops, as officers within local churches, are almost certainly the same as elders. In addition, Paul refers to deacons elsewhere in his letters, such as Philippians 1:1.<\/p>\n<p>Most conservative scholars, and many others as well, believe very strongly that Paul did write all three of the Pastoral Letters.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Assuming that Paul wrote the Pastorals, 1 Timothy would have been written after his release from the first Roman imprisonment, about <span>AD<\/span> 61 or 62, and before his second Roman imprisonment, somewhere between 64 and 67, the date of the death of Nero. As to the place, Paul left Timothy in Ephesus and then went on to Macedonia (1 Tm 1:3), where he may have written 1 Timothy. The letter was, of course, written to Timothy at Ephesus.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Paul left Timothy in charge of the church at Ephesus (1:2-3). Paul wanted to go to the Roman province of Asia, of which Ephesus was the chief city, on his second missionary journey, but the Spirit did not allow him to do so. He went on to Macedonia and Greece (Acts 16:6). He briefly visited Ephesus as he was completing his second journey (18:19-20). Then on his third journey he made Ephesus the center of his activity and spent three years there (19:1–20:1). During his first Roman imprisonment, he wrote an encyclical letter to Ephesus and the nearby churches. Only a few years later, he wrote 1 Timothy to Timothy at Ephesus.<\/p>\n\n<p class=\"h2\" id=\"Theology\">Theology<\/p>\n<p>In general, the theology of 1 Timothy is consistent with that of the other Pauline letters and of the NT as a whole. The sovereignty and love of God are clearly presented time and again throughout the letter. Jesus is always presented as being truly God as well as man. Salvation is by faith in God through Christ. The law will not save a person, because all people have broken it. Yet the law is good and is God’s guide for the saved person in living a life pleasing to God.<\/p>\n<p>The church occupies a large place in the letter. All Christians should be a part of the church. They gain much from the church for the development of Christian character, and they can serve God far more effectively in the church than apart from it. The church needs organization to do its work effectively. And the church must strive always to avoid heresy and to teach the truths of the gospel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Salutation (1:1-2)<\/h5>\n<p>The author names himself, Paul, and describes himself as an apostle, chosen by God and authorized by God the Father and his Son, Christ Jesus. Paul had the right to speak words of authority to the young pastor and to the church.<\/p>\n<p>The letter is written to Timothy, Paul’s beloved spiritual child, to whom Paul gave his triple blessing—grace, mercy, and peace from God.<\/p>\n<h5>Dealing with Heresy (1:3-20)<\/h5>\n<p>One of the reasons Paul left Timothy in Ephesus was that he wanted him to “stop those who are teaching wrong doctrine” (1:3). Paul believed that what a person believed was as important as what he did. The heresy here is described as an early form of the Gnostic heresy, a dangerous heresy plaguing the church for centuries.<\/p>\n<p>These early Gnostics claimed to have a deeper insight into truth than the average Christian. They separated God as Spirit from man as matter. For Gnostics, the bridge between the two was made up of innumerable angels of various ranks, emanations, aeons, and such, rather than the one mediator, Jesus Christ. They argued about myths and fables. They sought salvation by finding favor with an endless chain of angels rather than by accepting God’s salvation by faith. But only the grace of God can save sinners, as Paul himself knew well.<\/p>\n<h5>Correct Worship in the Church (2:1-15)<\/h5>\n<p>“I urge that supplications, prayers, intercessions, and thanksgivings be made for all men” (2:1, <span>rsv<\/span>). Prayer is an exceedingly important part of the worship of the Christian church. Paul emphasized the importance of special prayer for persons in high places of authority in the state (even though the state was the Roman Empire with Nero as its emperor). Paul had taught this clearly in Romans 13, and Jesus had told his disciples to give to Caesar the things that belonged to him (Mt 22:17).<\/p>\n<p>Christian men and women should pray to God, lifting up holy hands to him, hands free from sin and anger and resentment. Paul specifically urged the sisters as follows: “And I want women to be modest in their appearance. They should wear decent and appropriate clothing and not draw attention to themselves by the way they fix their hair or by wearing gold or pearls or expensive clothes. For women who claim to be devoted to God should make themselves attractive by the good things they do” (1 Tm 2:9-10, <span>nlt<\/span>). Then Paul said, “I do not let women teach men or have authority over them” (v 12). This did not mean, however, that they could not function orally in the church meetings. According to Acts and 1 Corinthians, it is quite clear that women prayed, prophesied, and testified in church meetings. But teaching was reserved for the men because it was the duty of the elders (who were male) to be the teachers. Thus, teaching and exercising authority went hand in hand.<\/p>\n<h5>Proper Organization in the Church (3:1–5:25)<\/h5>\n<p>The first issue to resolve about the organization of the early church had to do with who the bishops were. The first verse of this section reads, “If any one aspires to the office of bishop, he desires a noble task” (3:1, <span>rsv<\/span>). In all the Pastoral Epistles, the bishop is clearly an officer within a local church rather than an official over a group of churches, such as the office of the episcopal bishop, which developed in the early second century. And in the light of Titus 1:4-6, where Paul passed directly from elders to bishops, most scholars believe that Paul used the two terms interchangeably. Timothy himself would be the closest thing to a modern pastor in the church, and there were elders (bishops) and deacons assisting him in governing the church.<\/p>\n<p>To be an elder in the church is a worthy aspiration. But a person must have high qualifications to be elected to such a responsible position. He should be respected by other members of the church and by those outside the church. Most of the qualifications are quite clear but several of them deserve some attention.<\/p>\n<p>“Now a bishop must be above reproach, the husband of one wife” (3:2, <span>rsv<\/span>). The Greek says literally, “a man of one woman.” That would clearly prohibit polygamy and eliminate a man who was unfaithful to his wife. It would probably eliminate neither a man who had been divorced and remarried nor a bachelor who had never had a wife. The church should insist that its official leaders conform to a high view of sexual morality.<\/p>\n<p>The elder should be able to discipline his own family life if he is to exert discipline in the church. The man also should not be a drunkard. Paul did not demand total abstinence, but he clearly demanded that an elder not be a person under the domination of strong drink. And a person occupying the high office of elder should not be a new Christian (lit. a neophyte), lest this go to his head and keep him from being a good elder. All in all, only a person of excellent character should be elected to the high office of elder, or bishop, in the church.<\/p>\n<p>Then Paul went on to speak about the office of the deacon: “In the same way, deacons must be people who are respected and have integrity” (3:8, <span>nlt<\/span>). The qualifications for the deacons are virtually the same as those for elders. Before being elected as deacons, they should have experience in church work. First Timothy 3:11 applies the same qualifications to women aspiring to be deacons and\/or to wives of deacons (<span>nlt<\/span> mg). Verse 12 continues with the qualifications of deacons in general.<\/p>\n<p>In chapter 4 Paul urges Timothy to exercise his leadership in the church, especially in his relation to the heretics. Some of the Gnostic heretics taught a false kind of asceticism, forbidding marriage and the eating of various foods. But God has given these things to be used and appreciated for God’s glory. Timothy’s pastoral duty was to teach his people God’s truths and not to allow himself to be caught up in arguing about the heretics’ godless and silly myths (4:7). Paul urged Timothy to keep his spirit fit by constant spiritual exercise, which was even more important than exercise of the body.<\/p>\n<p>Paul recognized that Timothy was a young man, and that some of the older Christians might be tempted to look down upon his youth. Timothy should strive even harder to deserve their admiration—“in speech and conduct, in love, in faith, in purity” (4:12). Because God had called Timothy and the church had ordained him by the laying on of hands, Timothy should strive to live up to these high responsibilities.<\/p>\n<p>Paul gave Timothy practical advice as to how a young preacher should deal with the different age and sex groups in the church. He should treat the older men as his own father, the older women as his mother, the younger men as his brothers, and the younger women as his sisters—adding significantly, “in all purity” (5:2).<\/p>\n<p>Paul also told Timothy how to deal with the problem of widows. At that time, when few women could work and before the days of insurance and Social Security, women who had lost their husbands were in a hopeless situation. The early church developed a roll for widows that would enable it to minister to their needs. Younger widows were to be encouraged to marry again and get new husbands to support them. Able families should recognize their responsibility to take care of their own needy ones. The church, then, would have the responsibility of taking care of the older widows who had no families to take care of them. The church, with its charitable obligations, must use its limited means responsibly, wisely, and fairly so that the greatest possible good can result.<\/p>\n<p>Even in the early church, church leaders were paid for their work. Paul said that they should “be considered worthy of double honor” (5:17). Church leaders should not be chosen or ordained too quickly. Their sins should not be overlooked. Even Timothy himself was warned to keep himself free from sin. The section ends with another treatment of the sins of church leaders (vv 24-25). When the sins are clear, the sinner must be disciplined by the church. At times, a person’s sins are not evident to other people, but God knows them and will deal with them. Conversely, the same is true about the many good deeds of the leaders.<\/p>\n<h5>Some Practical Teaching about the Christian Life (6:1-21)<\/h5>\n<p>Slavery was a recognized institution in those days. Christian slaves should be good slaves, and Christian masters should be good masters. After many centuries, Christian principles would bring slavery to an end, but it would have been impossible for Paul or anyone else at that time to lead a crusade for the abolition of slavery.<\/p>\n<p>Timothy was urged to avoid the teaching of the heretics but to be faithful in teaching the positive truths of the gospel.<\/p>\n<p>Two sections (6:6-10, 17-19) deal with the Christian’s attitude toward wealth. Here Paul closely followed the teachings of Jesus. Money can be made into a false god and bring all kinds of evil to the church member. But it can also be used in the service of God and be changed into treasure stored in heaven.<\/p>\n<p>Finally, in two sections (6:11-16, 20-21), Paul encouraged Timothy to strive to do his very best to be truly God’s man. He should fight a good fight as a soldier of God. This life will often be hard, but Timothy should keep his eyes fixed on the second coming of the glorious Christ.<\/p>\n<p><em>See also<\/em> Timothy, Second Letter to; Titus, Letter to.<\/p>","content_en":"<h3>TIMOTHY, First Letter to<\/h3>\n<p>The first of Paul’s epistles to his young coworker Timothy.<\/p>\n<p>The authorship, date, and background of 1 Timothy must be considered together with those of the other two Pastoral Epistles, 2 Timothy and Titus, which were written to two young coworkers to help them deal with pastoral problems in the churches of Ephesus and Crete.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>In 1 Timothy, as in 2 Timothy and Titus, Paul is named as the author in the first verse. And Paul’s name is the only one assigned as author in the tradition of the early church since the time of Irenaeus (c. <span>AD<\/span> 185). Throughout all three letters are many personal references to the life of Paul, which constitute strong evidence that he was truly the author.<\/p>\n<p>However, some scholars object to Pauline authorship on the following grounds:<\/p>\n<p>1. The Greek vocabulary contains a large number of words that are not found in the other Pauline letters.<\/p>\n<p>But the subject matter in these letters is also different. In the Pastoral Epistles the author is dealing with the more technical matters of church organization and discipline—a church leader writing to other leaders. Paul was a highly educated man, with a large vocabulary at his disposal. None of the words peculiar to the Pastoral Letters would have been beyond Paul’s own vocabulary. And if these weren’t his words, they may have come from the scribes that Paul regularly used to compose his epistles.<\/p>\n<li>2. There are notes about Paul’s journeys that do not fit into the journeys described in the book of Acts.<\/li>\n<p>To believe that Paul wrote the Pastorals and did the things described in them, he must have been released from Roman imprisonment and then traveled to Crete, Ephesus, and Macedonia. These later journeys may not have been mentioned in Acts because the writer of Acts concluded this book with Paul’s imprisonment in Rome. There is some legal evidence that Paul would automatically have been released after two years, if he had not been convicted by that time.<\/p>\n<li>3. The advanced development of the church described in the pastorals proves a date later than the life of Paul. Elders, bishops, and deacons are mentioned.<\/li>\n<p>However, elders existed in OT times and bishops, as officers within local churches, are almost certainly the same as elders. In addition, Paul refers to deacons elsewhere in his letters, such as Philippians 1:1.<\/p>\n<p>Most conservative scholars, and many others as well, believe very strongly that Paul did write all three of the Pastoral Letters.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Assuming that Paul wrote the Pastorals, 1 Timothy would have been written after his release from the first Roman imprisonment, about <span>AD<\/span> 61 or 62, and before his second Roman imprisonment, somewhere between 64 and 67, the date of the death of Nero. As to the place, Paul left Timothy in Ephesus and then went on to Macedonia (1 Tm 1:3), where he may have written 1 Timothy. The letter was, of course, written to Timothy at Ephesus.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Paul left Timothy in charge of the church at Ephesus (1:2-3). Paul wanted to go to the Roman province of Asia, of which Ephesus was the chief city, on his second missionary journey, but the Spirit did not allow him to do so. He went on to Macedonia and Greece (Acts 16:6). He briefly visited Ephesus as he was completing his second journey (18:19-20). Then on his third journey he made Ephesus the center of his activity and spent three years there (19:1–20:1). During his first Roman imprisonment, he wrote an encyclical letter to Ephesus and the nearby churches. Only a few years later, he wrote 1 Timothy to Timothy at Ephesus.<\/p>\n\n<p class=\"h2\" id=\"Theology\">Theology<\/p>\n<p>In general, the theology of 1 Timothy is consistent with that of the other Pauline letters and of the NT as a whole. The sovereignty and love of God are clearly presented time and again throughout the letter. Jesus is always presented as being truly God as well as man. Salvation is by faith in God through Christ. The law will not save a person, because all people have broken it. Yet the law is good and is God’s guide for the saved person in living a life pleasing to God.<\/p>\n<p>The church occupies a large place in the letter. All Christians should be a part of the church. They gain much from the church for the development of Christian character, and they can serve God far more effectively in the church than apart from it. The church needs organization to do its work effectively. And the church must strive always to avoid heresy and to teach the truths of the gospel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Salutation (1:1-2)<\/h5>\n<p>The author names himself, Paul, and describes himself as an apostle, chosen by God and authorized by God the Father and his Son, Christ Jesus. Paul had the right to speak words of authority to the young pastor and to the church.<\/p>\n<p>The letter is written to Timothy, Paul’s beloved spiritual child, to whom Paul gave his triple blessing—grace, mercy, and peace from God.<\/p>\n<h5>Dealing with Heresy (1:3-20)<\/h5>\n<p>One of the reasons Paul left Timothy in Ephesus was that he wanted him to “stop those who are teaching wrong doctrine” (1:3). Paul believed that what a person believed was as important as what he did. The heresy here is described as an early form of the Gnostic heresy, a dangerous heresy plaguing the church for centuries.<\/p>\n<p>These early Gnostics claimed to have a deeper insight into truth than the average Christian. They separated God as Spirit from man as matter. For Gnostics, the bridge between the two was made up of innumerable angels of various ranks, emanations, aeons, and such, rather than the one mediator, Jesus Christ. They argued about myths and fables. They sought salvation by finding favor with an endless chain of angels rather than by accepting God’s salvation by faith. But only the grace of God can save sinners, as Paul himself knew well.<\/p>\n<h5>Correct Worship in the Church (2:1-15)<\/h5>\n<p>“I urge that supplications, prayers, intercessions, and thanksgivings be made for all men” (2:1, <span>rsv<\/span>). Prayer is an exceedingly important part of the worship of the Christian church. Paul emphasized the importance of special prayer for persons in high places of authority in the state (even though the state was the Roman Empire with Nero as its emperor). Paul had taught this clearly in Romans 13, and Jesus had told his disciples to give to Caesar the things that belonged to him (Mt 22:17).<\/p>\n<p>Christian men and women should pray to God, lifting up holy hands to him, hands free from sin and anger and resentment. Paul specifically urged the sisters as follows: “And I want women to be modest in their appearance. They should wear decent and appropriate clothing and not draw attention to themselves by the way they fix their hair or by wearing gold or pearls or expensive clothes. For women who claim to be devoted to God should make themselves attractive by the good things they do” (1 Tm 2:9-10, <span>nlt<\/span>). Then Paul said, “I do not let women teach men or have authority over them” (v 12). This did not mean, however, that they could not function orally in the church meetings. According to Acts and 1 Corinthians, it is quite clear that women prayed, prophesied, and testified in church meetings. But teaching was reserved for the men because it was the duty of the elders (who were male) to be the teachers. Thus, teaching and exercising authority went hand in hand.<\/p>\n<h5>Proper Organization in the Church (3:1–5:25)<\/h5>\n<p>The first issue to resolve about the organization of the early church had to do with who the bishops were. The first verse of this section reads, “If any one aspires to the office of bishop, he desires a noble task” (3:1, <span>rsv<\/span>). In all the Pastoral Epistles, the bishop is clearly an officer within a local church rather than an official over a group of churches, such as the office of the episcopal bishop, which developed in the early second century. And in the light of Titus 1:4-6, where Paul passed directly from elders to bishops, most scholars believe that Paul used the two terms interchangeably. Timothy himself would be the closest thing to a modern pastor in the church, and there were elders (bishops) and deacons assisting him in governing the church.<\/p>\n<p>To be an elder in the church is a worthy aspiration. But a person must have high qualifications to be elected to such a responsible position. He should be respected by other members of the church and by those outside the church. Most of the qualifications are quite clear but several of them deserve some attention.<\/p>\n<p>“Now a bishop must be above reproach, the husband of one wife” (3:2, <span>rsv<\/span>). The Greek says literally, “a man of one woman.” That would clearly prohibit polygamy and eliminate a man who was unfaithful to his wife. It would probably eliminate neither a man who had been divorced and remarried nor a bachelor who had never had a wife. The church should insist that its official leaders conform to a high view of sexual morality.<\/p>\n<p>The elder should be able to discipline his own family life if he is to exert discipline in the church. The man also should not be a drunkard. Paul did not demand total abstinence, but he clearly demanded that an elder not be a person under the domination of strong drink. And a person occupying the high office of elder should not be a new Christian (lit. a neophyte), lest this go to his head and keep him from being a good elder. All in all, only a person of excellent character should be elected to the high office of elder, or bishop, in the church.<\/p>\n<p>Then Paul went on to speak about the office of the deacon: “In the same way, deacons must be people who are respected and have integrity” (3:8, <span>nlt<\/span>). The qualifications for the deacons are virtually the same as those for elders. Before being elected as deacons, they should have experience in church work. First Timothy 3:11 applies the same qualifications to women aspiring to be deacons and\/or to wives of deacons (<span>nlt<\/span> mg). Verse 12 continues with the qualifications of deacons in general.<\/p>\n<p>In chapter 4 Paul urges Timothy to exercise his leadership in the church, especially in his relation to the heretics. Some of the Gnostic heretics taught a false kind of asceticism, forbidding marriage and the eating of various foods. But God has given these things to be used and appreciated for God’s glory. Timothy’s pastoral duty was to teach his people God’s truths and not to allow himself to be caught up in arguing about the heretics’ godless and silly myths (4:7). Paul urged Timothy to keep his spirit fit by constant spiritual exercise, which was even more important than exercise of the body.<\/p>\n<p>Paul recognized that Timothy was a young man, and that some of the older Christians might be tempted to look down upon his youth. Timothy should strive even harder to deserve their admiration—“in speech and conduct, in love, in faith, in purity” (4:12). Because God had called Timothy and the church had ordained him by the laying on of hands, Timothy should strive to live up to these high responsibilities.<\/p>\n<p>Paul gave Timothy practical advice as to how a young preacher should deal with the different age and sex groups in the church. He should treat the older men as his own father, the older women as his mother, the younger men as his brothers, and the younger women as his sisters—adding significantly, “in all purity” (5:2).<\/p>\n<p>Paul also told Timothy how to deal with the problem of widows. At that time, when few women could work and before the days of insurance and Social Security, women who had lost their husbands were in a hopeless situation. The early church developed a roll for widows that would enable it to minister to their needs. Younger widows were to be encouraged to marry again and get new husbands to support them. Able families should recognize their responsibility to take care of their own needy ones. The church, then, would have the responsibility of taking care of the older widows who had no families to take care of them. The church, with its charitable obligations, must use its limited means responsibly, wisely, and fairly so that the greatest possible good can result.<\/p>\n<p>Even in the early church, church leaders were paid for their work. Paul said that they should “be considered worthy of double honor” (5:17). Church leaders should not be chosen or ordained too quickly. Their sins should not be overlooked. Even Timothy himself was warned to keep himself free from sin. The section ends with another treatment of the sins of church leaders (vv 24-25). When the sins are clear, the sinner must be disciplined by the church. At times, a person’s sins are not evident to other people, but God knows them and will deal with them. Conversely, the same is true about the many good deeds of the leaders.<\/p>\n<h5>Some Practical Teaching about the Christian Life (6:1-21)<\/h5>\n<p>Slavery was a recognized institution in those days. Christian slaves should be good slaves, and Christian masters should be good masters. After many centuries, Christian principles would bring slavery to an end, but it would have been impossible for Paul or anyone else at that time to lead a crusade for the abolition of slavery.<\/p>\n<p>Timothy was urged to avoid the teaching of the heretics but to be faithful in teaching the positive truths of the gospel.<\/p>\n<p>Two sections (6:6-10, 17-19) deal with the Christian’s attitude toward wealth. Here Paul closely followed the teachings of Jesus. Money can be made into a false god and bring all kinds of evil to the church member. But it can also be used in the service of God and be changed into treasure stored in heaven.<\/p>\n<p>Finally, in two sections (6:11-16, 20-21), Paul encouraged Timothy to strive to do his very best to be truly God’s man. He should fight a good fight as a soldier of God. This life will often be hard, but Timothy should keep his eyes fixed on the second coming of the glorious Christ.<\/p>\n<p><em>See also<\/em> Timothy, Second Letter to; Titus, Letter to.<\/p>","summary_ro":"TIMOTHY, First Letter to The first of Paul’s epistles to his young coworker Timothy. The authorship, date, and background of 1 Timothy must be considered together with those of the other two Pastoral Epistles, 2 Timothy and Titus, which were written to two young coworkers to help them deal with pastoral problems in the churches of Ephesus and Crete. Preview • Author • Date • Background • Theology • Content Author In 1 Timothy, as in 2 Timothy and Titus, Paul is named as the author in the firs...","summary_en":"TIMOTHY, First Letter to The first of Paul’s epistles to his young coworker Timothy. The authorship, date, and background of 1 Timothy must be considered together with those of the other two Pastoral Epistles, 2 Timothy and Titus, which were written to two young coworkers to help them deal with pastoral problems in the churches of Ephesus and Crete. Preview • Author • Date • Background • Theology • Content Author In 1 Timothy, as in 2 Timothy and Titus, Paul is named as the author in the firs...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37779,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Type","title_en":"Type","content_ro":"<h3>TYPE<\/h3>\n<p>The English word “type” is derived from the Greek <span class=\"greek\" lang=\"el\">tupos<\/span><em>,<\/em> which has the basic meaning of “a visible impression or mark made by a blow or by pressure.” In the Greek NT, the word occurs 16 times, with various meanings. A type is formed as a copy, print, or a form cast in a mold. In Acts 7:43 it is applied to “figures” of idols or false gods. A type can be a pattern according to which something is made (e.g., the tabernacle, Acts 7:44; Heb 8:5). It is an example or model, whether of evil to be avoided (1 Cor 10:6-11) or of good to be emulated (Phil 3:17; 2 Thes 3:9; 1 Tm 4:12; Ti 2:7; 1 Pt 5:3). It is like a form for pouring concrete, which determines both the shape and content of what is made.<\/p>\n<p>A type is also an entity found in the OT that prefigures one found in the NT. The initial one is called the “type” and the fulfillment is designated the “antetype.” Either type or antetype may be a person, thing, or event, but often the type is messianic and frequently refers to salvation.<\/p>\n<p> A type can be distinguished from a symbol in that a symbol is a timeless sign. It can refer to past, present, or future, while a type always foreshadows that which is to come.<\/p>\n<p>Some examples help to identify some biblical types and antetypes. The serpent lifted up on a pole in the wilderness to give healing to the Israelites was a type of Jesus being lifted up on a cross to give salvation to the world (Jn 3:14; cf. Nm 21:9). The Passover lamb (Ex 12:1-13) is a type of Christ (1 Cor 5:7). The rock from which Israel drank in the wilderness (Ex 17:6) prefigures Christ (1 Cor 10:3-4). In Romans 5:14 Adam is called “a type of the one who was to come,” that is, of Christ.<\/p>\n<p>The book of Hebrews is full of examples of types that represent the Messiah. All of the sacrifices ordained by the ritual law that God gave at Sinai typify some aspect of the person and work of Jesus. The blood that was sprinkled on the altar spoke of the blood of the one who was slain once for all (Heb 9:12-22).<\/p>","content_en":"<h3>TYPE<\/h3>\n<p>The English word “type” is derived from the Greek <span class=\"greek\" lang=\"el\">tupos<\/span><em>,<\/em> which has the basic meaning of “a visible impression or mark made by a blow or by pressure.” In the Greek NT, the word occurs 16 times, with various meanings. A type is formed as a copy, print, or a form cast in a mold. In Acts 7:43 it is applied to “figures” of idols or false gods. A type can be a pattern according to which something is made (e.g., the tabernacle, Acts 7:44; Heb 8:5). It is an example or model, whether of evil to be avoided (1 Cor 10:6-11) or of good to be emulated (Phil 3:17; 2 Thes 3:9; 1 Tm 4:12; Ti 2:7; 1 Pt 5:3). It is like a form for pouring concrete, which determines both the shape and content of what is made.<\/p>\n<p>A type is also an entity found in the OT that prefigures one found in the NT. The initial one is called the “type” and the fulfillment is designated the “antetype.” Either type or antetype may be a person, thing, or event, but often the type is messianic and frequently refers to salvation.<\/p>\n<p> A type can be distinguished from a symbol in that a symbol is a timeless sign. It can refer to past, present, or future, while a type always foreshadows that which is to come.<\/p>\n<p>Some examples help to identify some biblical types and antetypes. The serpent lifted up on a pole in the wilderness to give healing to the Israelites was a type of Jesus being lifted up on a cross to give salvation to the world (Jn 3:14; cf. Nm 21:9). The Passover lamb (Ex 12:1-13) is a type of Christ (1 Cor 5:7). The rock from which Israel drank in the wilderness (Ex 17:6) prefigures Christ (1 Cor 10:3-4). In Romans 5:14 Adam is called “a type of the one who was to come,” that is, of Christ.<\/p>\n<p>The book of Hebrews is full of examples of types that represent the Messiah. All of the sacrifices ordained by the ritual law that God gave at Sinai typify some aspect of the person and work of Jesus. The blood that was sprinkled on the altar spoke of the blood of the one who was slain once for all (Heb 9:12-22).<\/p>","summary_ro":"TYPE The English word “type” is derived from the Greek tupos, which has the basic meaning of “a visible impression or mark made by a blow or by pressure.” In the Greek NT, the word occurs 16 times, with various meanings. A type is formed as a copy, print, or a form cast in a mold. In Acts 7:43 it is applied to “figures” of idols or false gods. A type can be a pattern according to which something is made (e.g., the tabernacle, Acts 7:44; Heb 8:5). It is an example or model, whether of evil to ...","summary_en":"TYPE The English word “type” is derived from the Greek tupos, which has the basic meaning of “a visible impression or mark made by a blow or by pressure.” In the Greek NT, the word occurs 16 times, with various meanings. A type is formed as a copy, print, or a form cast in a mold. In Acts 7:43 it is applied to “figures” of idols or false gods. A type can be a pattern according to which something is made (e.g., the tabernacle, Acts 7:44; Heb 8:5). It is an example or model, whether of evil to ...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58545,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:12","title_en":"Study Note: 1 Timotei 4:12","content_ro":"<p><strong>4:12<\/strong> <em>Be an example:<\/em> Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.<\/p>","content_en":"<p><strong>4:12<\/strong> <em>Be an example:<\/em> Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.<\/p>","summary_ro":"4:12 Be an example: Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.","summary_en":"4:12 Be an example: Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86171,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:12","title_en":"Study Note: 1 Timotei 4:12","content_ro":"<p><strong>4:12<\/strong> <em>Be an example:<\/em> Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.<\/p>","content_en":"<p><strong>4:12<\/strong> <em>Be an example:<\/em> Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.<\/p>","summary_ro":"4:12 Be an example: Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.","summary_en":"4:12 Be an example: Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113797,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:12","title_en":"Study Note: 1 Timotei 4:12","content_ro":"<p><strong>4:12<\/strong> <em>Be an example:<\/em> Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.<\/p>","content_en":"<p><strong>4:12<\/strong> <em>Be an example:<\/em> Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.<\/p>","summary_ro":"4:12 Be an example: Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.","summary_en":"4:12 Be an example: Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141423,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:12","title_en":"Study Note: 1 Timotei 4:12","content_ro":"<p><strong>4:12<\/strong> <em>Be an example:<\/em> Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.<\/p>","content_en":"<p><strong>4:12<\/strong> <em>Be an example:<\/em> Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.<\/p>","summary_ro":"4:12 Be an example: Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.","summary_en":"4:12 Be an example: Only those whose lives are shaped by the Good News are worthy teachers of it (cp. 2 Tim 3:10-11; Titus 2:7; Heb 13:7). The false teachers were not.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67536,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Mantle of Leadership","title_en":"The Mantle of Leadership","content_ro":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","content_en":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","summary_ro":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","summary_en":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95162,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Mantle of Leadership","title_en":"The Mantle of Leadership","content_ro":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","content_en":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","summary_ro":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","summary_en":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122788,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Mantle of Leadership","title_en":"The Mantle of Leadership","content_ro":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","content_en":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","summary_ro":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","summary_en":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150414,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Mantle of Leadership","title_en":"The Mantle of Leadership","content_ro":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","content_en":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","summary_ro":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","summary_en":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":11388,"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}],"14":[{"id":42760,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Timothy","title_en":"Timothy","content_ro":"<h3>Timothy<\/h3>\n<p>Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life.<\/p>\n<p>Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary journey. Paul speaks of prophetic words that confirmed Timothy’s selection. Timothy also received a special gifting for service through the laying on of the hands of the elders and of Paul (1 Tim 1:18; 4:14; 2 Tim 1:6). Out of deference to the Jews in the area, Paul had Timothy circumcised (Acts 16:1-3).<\/p>\n<p>Over the next fifteen years, Paul sent Timothy on special assignments to several different churches (Acts 19:22; 1 Cor 4:17; 16:10-11; Phil 2:19-23; 1 Thes 3:1-6; 1 Tim 1:3; see also Acts 17:14-15; 18:5). Paul included Timothy’s name as coauthor of several of his letters (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thes 1:1; 2 Thes 1:1; Phlm 1:1). It is clear that Paul had a close relationship with Timothy and held him in high regard (see Rom 16:21; 1 Cor 4:17; 1 Thes 3:2; 1 Tim 1:2; 6:11; 2 Tim 1:2). As Paul neared the end of his life and awaited his sentence in prison, he longed to see Timothy (2 Tim 1:3-4). Of all Paul’s coworkers, Timothy especially is commended for his selfless concern for Christ and his people (Phil 2:20-22).<\/p>\n<p>In Paul’s second letter to Timothy (2 Timothy), written shortly before Paul was killed, he encouraged Timothy to be bold and fearless in his proclamation of the Good News, willing to suffer for Christ (2 Tim 1:8; 2:1-3; 4:1-2, 5)—a strong word to one who might have been timid by nature (see 2 Tim 1:6-7). Timothy himself seems to have become a prisoner later on (Heb 13:23).<\/p>\n<p>Timothy was exemplary in the way he faithfully served the cause of Christ behind the scenes, devoting himself selflessly and with single-minded focus to the work of Christ and the people of Christ wherever help was needed. He serves as a reminder that believers should seek to become strong and effective witnesses for Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:1-3; 17:14-15; 18:5; 19:22; 20:4; Rom 16:21; 1 Cor 4:17; 16:10-11; 2 Cor 1:1, 19; Phil 1:1; 2:19-23; Col 1:1; 1 Thes 1:1; 3:2-6; 2 Thes 1:1; 1–2 Tim; Phlm 1:1; Heb 13:23<\/p>","content_en":"<h3>Timothy<\/h3>\n<p>Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life.<\/p>\n<p>Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary journey. Paul speaks of prophetic words that confirmed Timothy’s selection. Timothy also received a special gifting for service through the laying on of the hands of the elders and of Paul (1 Tim 1:18; 4:14; 2 Tim 1:6). Out of deference to the Jews in the area, Paul had Timothy circumcised (Acts 16:1-3).<\/p>\n<p>Over the next fifteen years, Paul sent Timothy on special assignments to several different churches (Acts 19:22; 1 Cor 4:17; 16:10-11; Phil 2:19-23; 1 Thes 3:1-6; 1 Tim 1:3; see also Acts 17:14-15; 18:5). Paul included Timothy’s name as coauthor of several of his letters (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thes 1:1; 2 Thes 1:1; Phlm 1:1). It is clear that Paul had a close relationship with Timothy and held him in high regard (see Rom 16:21; 1 Cor 4:17; 1 Thes 3:2; 1 Tim 1:2; 6:11; 2 Tim 1:2). As Paul neared the end of his life and awaited his sentence in prison, he longed to see Timothy (2 Tim 1:3-4). Of all Paul’s coworkers, Timothy especially is commended for his selfless concern for Christ and his people (Phil 2:20-22).<\/p>\n<p>In Paul’s second letter to Timothy (2 Timothy), written shortly before Paul was killed, he encouraged Timothy to be bold and fearless in his proclamation of the Good News, willing to suffer for Christ (2 Tim 1:8; 2:1-3; 4:1-2, 5)—a strong word to one who might have been timid by nature (see 2 Tim 1:6-7). Timothy himself seems to have become a prisoner later on (Heb 13:23).<\/p>\n<p>Timothy was exemplary in the way he faithfully served the cause of Christ behind the scenes, devoting himself selflessly and with single-minded focus to the work of Christ and the people of Christ wherever help was needed. He serves as a reminder that believers should seek to become strong and effective witnesses for Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:1-3; 17:14-15; 18:5; 19:22; 20:4; Rom 16:21; 1 Cor 4:17; 16:10-11; 2 Cor 1:1, 19; Phil 1:1; 2:19-23; Col 1:1; 1 Thes 1:1; 3:2-6; 2 Thes 1:1; 1–2 Tim; Phlm 1:1; Heb 13:23<\/p>","summary_ro":"Timothy Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life. Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary...","summary_en":"Timothy Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life. Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70386,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Timothy","title_en":"Timothy","content_ro":"<h3>Timothy<\/h3>\n<p>Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life.<\/p>\n<p>Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary journey. Paul speaks of prophetic words that confirmed Timothy’s selection. Timothy also received a special gifting for service through the laying on of the hands of the elders and of Paul (1 Tim 1:18; 4:14; 2 Tim 1:6). Out of deference to the Jews in the area, Paul had Timothy circumcised (Acts 16:1-3).<\/p>\n<p>Over the next fifteen years, Paul sent Timothy on special assignments to several different churches (Acts 19:22; 1 Cor 4:17; 16:10-11; Phil 2:19-23; 1 Thes 3:1-6; 1 Tim 1:3; see also Acts 17:14-15; 18:5). Paul included Timothy’s name as coauthor of several of his letters (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thes 1:1; 2 Thes 1:1; Phlm 1:1). It is clear that Paul had a close relationship with Timothy and held him in high regard (see Rom 16:21; 1 Cor 4:17; 1 Thes 3:2; 1 Tim 1:2; 6:11; 2 Tim 1:2). As Paul neared the end of his life and awaited his sentence in prison, he longed to see Timothy (2 Tim 1:3-4). Of all Paul’s coworkers, Timothy especially is commended for his selfless concern for Christ and his people (Phil 2:20-22).<\/p>\n<p>In Paul’s second letter to Timothy (2 Timothy), written shortly before Paul was killed, he encouraged Timothy to be bold and fearless in his proclamation of the Good News, willing to suffer for Christ (2 Tim 1:8; 2:1-3; 4:1-2, 5)—a strong word to one who might have been timid by nature (see 2 Tim 1:6-7). Timothy himself seems to have become a prisoner later on (Heb 13:23).<\/p>\n<p>Timothy was exemplary in the way he faithfully served the cause of Christ behind the scenes, devoting himself selflessly and with single-minded focus to the work of Christ and the people of Christ wherever help was needed. He serves as a reminder that believers should seek to become strong and effective witnesses for Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:1-3; 17:14-15; 18:5; 19:22; 20:4; Rom 16:21; 1 Cor 4:17; 16:10-11; 2 Cor 1:1, 19; Phil 1:1; 2:19-23; Col 1:1; 1 Thes 1:1; 3:2-6; 2 Thes 1:1; 1–2 Tim; Phlm 1:1; Heb 13:23<\/p>","content_en":"<h3>Timothy<\/h3>\n<p>Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life.<\/p>\n<p>Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary journey. Paul speaks of prophetic words that confirmed Timothy’s selection. Timothy also received a special gifting for service through the laying on of the hands of the elders and of Paul (1 Tim 1:18; 4:14; 2 Tim 1:6). Out of deference to the Jews in the area, Paul had Timothy circumcised (Acts 16:1-3).<\/p>\n<p>Over the next fifteen years, Paul sent Timothy on special assignments to several different churches (Acts 19:22; 1 Cor 4:17; 16:10-11; Phil 2:19-23; 1 Thes 3:1-6; 1 Tim 1:3; see also Acts 17:14-15; 18:5). Paul included Timothy’s name as coauthor of several of his letters (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thes 1:1; 2 Thes 1:1; Phlm 1:1). It is clear that Paul had a close relationship with Timothy and held him in high regard (see Rom 16:21; 1 Cor 4:17; 1 Thes 3:2; 1 Tim 1:2; 6:11; 2 Tim 1:2). As Paul neared the end of his life and awaited his sentence in prison, he longed to see Timothy (2 Tim 1:3-4). Of all Paul’s coworkers, Timothy especially is commended for his selfless concern for Christ and his people (Phil 2:20-22).<\/p>\n<p>In Paul’s second letter to Timothy (2 Timothy), written shortly before Paul was killed, he encouraged Timothy to be bold and fearless in his proclamation of the Good News, willing to suffer for Christ (2 Tim 1:8; 2:1-3; 4:1-2, 5)—a strong word to one who might have been timid by nature (see 2 Tim 1:6-7). Timothy himself seems to have become a prisoner later on (Heb 13:23).<\/p>\n<p>Timothy was exemplary in the way he faithfully served the cause of Christ behind the scenes, devoting himself selflessly and with single-minded focus to the work of Christ and the people of Christ wherever help was needed. He serves as a reminder that believers should seek to become strong and effective witnesses for Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:1-3; 17:14-15; 18:5; 19:22; 20:4; Rom 16:21; 1 Cor 4:17; 16:10-11; 2 Cor 1:1, 19; Phil 1:1; 2:19-23; Col 1:1; 1 Thes 1:1; 3:2-6; 2 Thes 1:1; 1–2 Tim; Phlm 1:1; Heb 13:23<\/p>","summary_ro":"Timothy Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life. Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary...","summary_en":"Timothy Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life. Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98012,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Timothy","title_en":"Timothy","content_ro":"<h3>Timothy<\/h3>\n<p>Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life.<\/p>\n<p>Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary journey. Paul speaks of prophetic words that confirmed Timothy’s selection. Timothy also received a special gifting for service through the laying on of the hands of the elders and of Paul (1 Tim 1:18; 4:14; 2 Tim 1:6). Out of deference to the Jews in the area, Paul had Timothy circumcised (Acts 16:1-3).<\/p>\n<p>Over the next fifteen years, Paul sent Timothy on special assignments to several different churches (Acts 19:22; 1 Cor 4:17; 16:10-11; Phil 2:19-23; 1 Thes 3:1-6; 1 Tim 1:3; see also Acts 17:14-15; 18:5). Paul included Timothy’s name as coauthor of several of his letters (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thes 1:1; 2 Thes 1:1; Phlm 1:1). It is clear that Paul had a close relationship with Timothy and held him in high regard (see Rom 16:21; 1 Cor 4:17; 1 Thes 3:2; 1 Tim 1:2; 6:11; 2 Tim 1:2). As Paul neared the end of his life and awaited his sentence in prison, he longed to see Timothy (2 Tim 1:3-4). Of all Paul’s coworkers, Timothy especially is commended for his selfless concern for Christ and his people (Phil 2:20-22).<\/p>\n<p>In Paul’s second letter to Timothy (2 Timothy), written shortly before Paul was killed, he encouraged Timothy to be bold and fearless in his proclamation of the Good News, willing to suffer for Christ (2 Tim 1:8; 2:1-3; 4:1-2, 5)—a strong word to one who might have been timid by nature (see 2 Tim 1:6-7). Timothy himself seems to have become a prisoner later on (Heb 13:23).<\/p>\n<p>Timothy was exemplary in the way he faithfully served the cause of Christ behind the scenes, devoting himself selflessly and with single-minded focus to the work of Christ and the people of Christ wherever help was needed. He serves as a reminder that believers should seek to become strong and effective witnesses for Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:1-3; 17:14-15; 18:5; 19:22; 20:4; Rom 16:21; 1 Cor 4:17; 16:10-11; 2 Cor 1:1, 19; Phil 1:1; 2:19-23; Col 1:1; 1 Thes 1:1; 3:2-6; 2 Thes 1:1; 1–2 Tim; Phlm 1:1; Heb 13:23<\/p>","content_en":"<h3>Timothy<\/h3>\n<p>Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life.<\/p>\n<p>Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary journey. Paul speaks of prophetic words that confirmed Timothy’s selection. Timothy also received a special gifting for service through the laying on of the hands of the elders and of Paul (1 Tim 1:18; 4:14; 2 Tim 1:6). Out of deference to the Jews in the area, Paul had Timothy circumcised (Acts 16:1-3).<\/p>\n<p>Over the next fifteen years, Paul sent Timothy on special assignments to several different churches (Acts 19:22; 1 Cor 4:17; 16:10-11; Phil 2:19-23; 1 Thes 3:1-6; 1 Tim 1:3; see also Acts 17:14-15; 18:5). Paul included Timothy’s name as coauthor of several of his letters (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thes 1:1; 2 Thes 1:1; Phlm 1:1). It is clear that Paul had a close relationship with Timothy and held him in high regard (see Rom 16:21; 1 Cor 4:17; 1 Thes 3:2; 1 Tim 1:2; 6:11; 2 Tim 1:2). As Paul neared the end of his life and awaited his sentence in prison, he longed to see Timothy (2 Tim 1:3-4). Of all Paul’s coworkers, Timothy especially is commended for his selfless concern for Christ and his people (Phil 2:20-22).<\/p>\n<p>In Paul’s second letter to Timothy (2 Timothy), written shortly before Paul was killed, he encouraged Timothy to be bold and fearless in his proclamation of the Good News, willing to suffer for Christ (2 Tim 1:8; 2:1-3; 4:1-2, 5)—a strong word to one who might have been timid by nature (see 2 Tim 1:6-7). Timothy himself seems to have become a prisoner later on (Heb 13:23).<\/p>\n<p>Timothy was exemplary in the way he faithfully served the cause of Christ behind the scenes, devoting himself selflessly and with single-minded focus to the work of Christ and the people of Christ wherever help was needed. He serves as a reminder that believers should seek to become strong and effective witnesses for Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:1-3; 17:14-15; 18:5; 19:22; 20:4; Rom 16:21; 1 Cor 4:17; 16:10-11; 2 Cor 1:1, 19; Phil 1:1; 2:19-23; Col 1:1; 1 Thes 1:1; 3:2-6; 2 Thes 1:1; 1–2 Tim; Phlm 1:1; Heb 13:23<\/p>","summary_ro":"Timothy Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life. Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary...","summary_en":"Timothy Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life. Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125638,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Timothy","title_en":"Timothy","content_ro":"<h3>Timothy<\/h3>\n<p>Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life.<\/p>\n<p>Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary journey. Paul speaks of prophetic words that confirmed Timothy’s selection. Timothy also received a special gifting for service through the laying on of the hands of the elders and of Paul (1 Tim 1:18; 4:14; 2 Tim 1:6). Out of deference to the Jews in the area, Paul had Timothy circumcised (Acts 16:1-3).<\/p>\n<p>Over the next fifteen years, Paul sent Timothy on special assignments to several different churches (Acts 19:22; 1 Cor 4:17; 16:10-11; Phil 2:19-23; 1 Thes 3:1-6; 1 Tim 1:3; see also Acts 17:14-15; 18:5). Paul included Timothy’s name as coauthor of several of his letters (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thes 1:1; 2 Thes 1:1; Phlm 1:1). It is clear that Paul had a close relationship with Timothy and held him in high regard (see Rom 16:21; 1 Cor 4:17; 1 Thes 3:2; 1 Tim 1:2; 6:11; 2 Tim 1:2). As Paul neared the end of his life and awaited his sentence in prison, he longed to see Timothy (2 Tim 1:3-4). Of all Paul’s coworkers, Timothy especially is commended for his selfless concern for Christ and his people (Phil 2:20-22).<\/p>\n<p>In Paul’s second letter to Timothy (2 Timothy), written shortly before Paul was killed, he encouraged Timothy to be bold and fearless in his proclamation of the Good News, willing to suffer for Christ (2 Tim 1:8; 2:1-3; 4:1-2, 5)—a strong word to one who might have been timid by nature (see 2 Tim 1:6-7). Timothy himself seems to have become a prisoner later on (Heb 13:23).<\/p>\n<p>Timothy was exemplary in the way he faithfully served the cause of Christ behind the scenes, devoting himself selflessly and with single-minded focus to the work of Christ and the people of Christ wherever help was needed. He serves as a reminder that believers should seek to become strong and effective witnesses for Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:1-3; 17:14-15; 18:5; 19:22; 20:4; Rom 16:21; 1 Cor 4:17; 16:10-11; 2 Cor 1:1, 19; Phil 1:1; 2:19-23; Col 1:1; 1 Thes 1:1; 3:2-6; 2 Thes 1:1; 1–2 Tim; Phlm 1:1; Heb 13:23<\/p>","content_en":"<h3>Timothy<\/h3>\n<p>Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life.<\/p>\n<p>Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary journey. Paul speaks of prophetic words that confirmed Timothy’s selection. Timothy also received a special gifting for service through the laying on of the hands of the elders and of Paul (1 Tim 1:18; 4:14; 2 Tim 1:6). Out of deference to the Jews in the area, Paul had Timothy circumcised (Acts 16:1-3).<\/p>\n<p>Over the next fifteen years, Paul sent Timothy on special assignments to several different churches (Acts 19:22; 1 Cor 4:17; 16:10-11; Phil 2:19-23; 1 Thes 3:1-6; 1 Tim 1:3; see also Acts 17:14-15; 18:5). Paul included Timothy’s name as coauthor of several of his letters (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thes 1:1; 2 Thes 1:1; Phlm 1:1). It is clear that Paul had a close relationship with Timothy and held him in high regard (see Rom 16:21; 1 Cor 4:17; 1 Thes 3:2; 1 Tim 1:2; 6:11; 2 Tim 1:2). As Paul neared the end of his life and awaited his sentence in prison, he longed to see Timothy (2 Tim 1:3-4). Of all Paul’s coworkers, Timothy especially is commended for his selfless concern for Christ and his people (Phil 2:20-22).<\/p>\n<p>In Paul’s second letter to Timothy (2 Timothy), written shortly before Paul was killed, he encouraged Timothy to be bold and fearless in his proclamation of the Good News, willing to suffer for Christ (2 Tim 1:8; 2:1-3; 4:1-2, 5)—a strong word to one who might have been timid by nature (see 2 Tim 1:6-7). Timothy himself seems to have become a prisoner later on (Heb 13:23).<\/p>\n<p>Timothy was exemplary in the way he faithfully served the cause of Christ behind the scenes, devoting himself selflessly and with single-minded focus to the work of Christ and the people of Christ wherever help was needed. He serves as a reminder that believers should seek to become strong and effective witnesses for Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:1-3; 17:14-15; 18:5; 19:22; 20:4; Rom 16:21; 1 Cor 4:17; 16:10-11; 2 Cor 1:1, 19; Phil 1:1; 2:19-23; Col 1:1; 1 Thes 1:1; 3:2-6; 2 Thes 1:1; 1–2 Tim; Phlm 1:1; Heb 13:23<\/p>","summary_ro":"Timothy Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life. Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary...","summary_en":"Timothy Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life. Timothy had a devout mother and grandmother (2 Tim 1:5), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15275,"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":28571,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ordination Ordain","title_en":"Ordination Ordain","content_ro":"<h3>ORDAIN, ORDINATION<\/h3>\n<p>The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Levi (Dt 33:8-11; Jgs 17:13). Through all subsequent clan rivalries—“Zadokite,” “Aaronic,” “Hasmonean”—this claim to inherited privilege persisted. Divine appointment through Levi was traced back to Moses (Ex 4:14; 28:41; 29:9), claimed for the Ephraimite Samuel (1 Chr 6:28), and still celebrated by Sirach (Ecclus 45:6-22, c. 180 <span>BC<\/span>). As the book of Hebrews states (Heb 5:1, 4), no one takes the honor upon himself; he is “called by God, as Aaron was,” by birth into an inherited status.<\/p>\n<p>The first Levites were presented at the tabernacle in the presence of the people, and acknowledged by “the laying on of hands” (Nm 8:10, 14-18). Similarly, Moses received instructions for the week-long consecration of Aaron and his sons, with elaborate sacrifices, vestments, anointing, and ritual (Ex 29; Lv 8). In both cases, the careful preservation of these detailed instructions suggests that the ceremonies were retained, to some degree, in later years, though no repetition is recorded.<\/p>\n<p>Alongside the priests there existed establishments of recognized prophets, or prophetic communities, sometimes with royal patronage (1 Sm 10:5; 1 Kgs 1:9-10; 18:17-19; 20:35; 22:5-28; 2 Kgs 2:3-7; 23:2). The line of prophecy was also traced back to earliest days (see Gn 20:7; Dt 34:10; Jgs 4:4; Jer 7:25). The phrase “sons of the prophets,” and an obscure hint in Jeremiah 35:4, may imply that prophecy, like priesthood, was sometimes hereditary, but the manner of appointment and installation is unknown. The outstanding prophets were frequently opposed to the prophetic “schools” (Elijah, 1 Kgs 17; Micaiah, 1 Kgs 22:5-28; Jeremiah, Jer 27:14-16; 28). Such men were appointed by direct, divine call (1 Kgs 17:1; 21:17; Is 6; Jer 1; Am 7:15), though by God’s instruction Elisha was called and anointed by Elijah (1 Kgs 19:16; cf. Is 61:1). Authentication of the prophet’s message lay not in appropriate installation ceremonies but in its self-evident truth; in the case of predictions, in their fulfillment (1 Kgs 22:13-14, 26-28; Jer 28:5-9).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Christian ordination is also a matter of divine choice. Neither Jesus, nor any disciple, came from the professional religious classes. In ordaining the 12 apostles, Jesus called to him those whom he desired, later insisting, “You did not choose me, but I chose you and appointed you” (Jn 15:16, <span>rsv<\/span>). The selection of Matthias rested upon prayer and the divine lot (Acts 1:24-26). Paul contended that he had been set apart by God before he was born and did not receive his apostleship from or through men (Gal 1:1, 15). Paul and Barnabas were commissioned by direction of the Spirit during worship, probably through a Christian prophet. Similarly, Timothy was first chosen as assistant to Paul by prophetic utterances that pointed to him (1 Tm 1:18; 4:14).<\/p>\n<p>At Corinth, various ministries of speaking, teaching, healing, and administration were directly conferred as gifts of the Spirit, who apportions as he sees fit (1 Cor 12:8-11, 28; cf. Eph 4:11). Elders of the church at Ephesus were made guardians of the flock by the Holy Spirit (Acts 20:28). The divine prerogative is everywhere clear: any attempt to obtain the privilege of ministry by personal initiative and unworthy means meets with sharpest condemnation (8:18-24).<\/p>\n<p>On the other hand, the assembled church “nominated” Barsabbas and Matthias before submitting the final choice to God (Acts 1:15, 23). The believers chose the seven servers, then presented them to the apostles (6:2-6). An assembled church, at the Spirit’s command, commissioned and sent off Paul and Barnabas (13:3). Paul and Barnabas themselves appointed elders (14:23), as Titus is instructed to do (Ti 1:5), and probably Timothy also (1 Tm 5:22). Elders at Lystra and Iconium, with Paul, obeying a Christian prophet, appointed Timothy to leadership (1 Tm 4:14; 2 Tm 1:6). By the time letters were written to Timothy and Titus, elaborate lists of qualifications were required for church leaders (1 Tm 3:1-13; 2 Tm 2:2).<\/p>\n<p>The congregation of believers also participated in selecting leaders. This could have involved prayer, fasting, and casting lots (Acts 1:26; 6:6; 13:2-3; 14:23); sometimes “selection by hands” (Greek, <span class=\"greek\" lang=\"el\">cheirotonein<\/span><em>,<\/em> originally meaning “election by raising hands,” later “selection by pointing to”; cf. Acts 14:23; 2 Cor 8:19); and sometimes selection by group choice (Acts 1:15, 23; 6:2-5; 13:3; 16:2; 1 Tm 4:14).<\/p>\n<p><em>See also<\/em> Foreordination.<\/p>","content_en":"<h3>ORDAIN, ORDINATION<\/h3>\n<p>The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Levi (Dt 33:8-11; Jgs 17:13). Through all subsequent clan rivalries—“Zadokite,” “Aaronic,” “Hasmonean”—this claim to inherited privilege persisted. Divine appointment through Levi was traced back to Moses (Ex 4:14; 28:41; 29:9), claimed for the Ephraimite Samuel (1 Chr 6:28), and still celebrated by Sirach (Ecclus 45:6-22, c. 180 <span>BC<\/span>). As the book of Hebrews states (Heb 5:1, 4), no one takes the honor upon himself; he is “called by God, as Aaron was,” by birth into an inherited status.<\/p>\n<p>The first Levites were presented at the tabernacle in the presence of the people, and acknowledged by “the laying on of hands” (Nm 8:10, 14-18). Similarly, Moses received instructions for the week-long consecration of Aaron and his sons, with elaborate sacrifices, vestments, anointing, and ritual (Ex 29; Lv 8). In both cases, the careful preservation of these detailed instructions suggests that the ceremonies were retained, to some degree, in later years, though no repetition is recorded.<\/p>\n<p>Alongside the priests there existed establishments of recognized prophets, or prophetic communities, sometimes with royal patronage (1 Sm 10:5; 1 Kgs 1:9-10; 18:17-19; 20:35; 22:5-28; 2 Kgs 2:3-7; 23:2). The line of prophecy was also traced back to earliest days (see Gn 20:7; Dt 34:10; Jgs 4:4; Jer 7:25). The phrase “sons of the prophets,” and an obscure hint in Jeremiah 35:4, may imply that prophecy, like priesthood, was sometimes hereditary, but the manner of appointment and installation is unknown. The outstanding prophets were frequently opposed to the prophetic “schools” (Elijah, 1 Kgs 17; Micaiah, 1 Kgs 22:5-28; Jeremiah, Jer 27:14-16; 28). Such men were appointed by direct, divine call (1 Kgs 17:1; 21:17; Is 6; Jer 1; Am 7:15), though by God’s instruction Elisha was called and anointed by Elijah (1 Kgs 19:16; cf. Is 61:1). Authentication of the prophet’s message lay not in appropriate installation ceremonies but in its self-evident truth; in the case of predictions, in their fulfillment (1 Kgs 22:13-14, 26-28; Jer 28:5-9).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Christian ordination is also a matter of divine choice. Neither Jesus, nor any disciple, came from the professional religious classes. In ordaining the 12 apostles, Jesus called to him those whom he desired, later insisting, “You did not choose me, but I chose you and appointed you” (Jn 15:16, <span>rsv<\/span>). The selection of Matthias rested upon prayer and the divine lot (Acts 1:24-26). Paul contended that he had been set apart by God before he was born and did not receive his apostleship from or through men (Gal 1:1, 15). Paul and Barnabas were commissioned by direction of the Spirit during worship, probably through a Christian prophet. Similarly, Timothy was first chosen as assistant to Paul by prophetic utterances that pointed to him (1 Tm 1:18; 4:14).<\/p>\n<p>At Corinth, various ministries of speaking, teaching, healing, and administration were directly conferred as gifts of the Spirit, who apportions as he sees fit (1 Cor 12:8-11, 28; cf. Eph 4:11). Elders of the church at Ephesus were made guardians of the flock by the Holy Spirit (Acts 20:28). The divine prerogative is everywhere clear: any attempt to obtain the privilege of ministry by personal initiative and unworthy means meets with sharpest condemnation (8:18-24).<\/p>\n<p>On the other hand, the assembled church “nominated” Barsabbas and Matthias before submitting the final choice to God (Acts 1:15, 23). The believers chose the seven servers, then presented them to the apostles (6:2-6). An assembled church, at the Spirit’s command, commissioned and sent off Paul and Barnabas (13:3). Paul and Barnabas themselves appointed elders (14:23), as Titus is instructed to do (Ti 1:5), and probably Timothy also (1 Tm 5:22). Elders at Lystra and Iconium, with Paul, obeying a Christian prophet, appointed Timothy to leadership (1 Tm 4:14; 2 Tm 1:6). By the time letters were written to Timothy and Titus, elaborate lists of qualifications were required for church leaders (1 Tm 3:1-13; 2 Tm 2:2).<\/p>\n<p>The congregation of believers also participated in selecting leaders. This could have involved prayer, fasting, and casting lots (Acts 1:26; 6:6; 13:2-3; 14:23); sometimes “selection by hands” (Greek, <span class=\"greek\" lang=\"el\">cheirotonein<\/span><em>,<\/em> originally meaning “election by raising hands,” later “selection by pointing to”; cf. Acts 14:23; 2 Cor 8:19); and sometimes selection by group choice (Acts 1:15, 23; 6:2-5; 13:3; 16:2; 1 Tm 4:14).<\/p>\n<p><em>See also<\/em> Foreordination.<\/p>","summary_ro":"ORDAIN, ORDINATION The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service. In the Old Testament Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Lev...","summary_en":"ORDAIN, ORDINATION The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service. In the Old Testament Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Lev...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31654,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophecy","title_en":"Prophecy","content_ro":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","content_en":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","summary_ro":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","summary_en":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36286,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spiritual Gifts","title_en":"Spiritual Gifts","content_ro":"<h3>SPIRITUAL GIFTS<\/h3>\n<p>Phrase regularly used to translate two Greek words, <span class=\"greek\" lang=\"el\">charismata<\/span> and <span class=\"greek\" lang=\"el\">pneumatika<\/span> (the plural forms of <span class=\"greek\" lang=\"el\">charisma<\/span> and <span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost.<\/p>\n<p>Both words are derived from more familiar words, <span class=\"greek\" lang=\"el\">charis<\/span> (grace) and <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Both have similar senses—<span class=\"greek\" lang=\"el\">charisma<\/span> meaning “expression of grace,” <span class=\"greek\" lang=\"el\">pneumatikon<\/span> meaning “expression of Spirit.” Their range of application, however, is somewhat different.<\/p>\n<p><span class=\"greek\" lang=\"el\">Charisma<\/span> denotes God’s saving action in Christ (Rom 5:15-16) and the gift of eternal life (6:23). More generally, in Romans 11:29 it probably refers to the series of gracious acts on behalf of Israel whereby God made Israel’s calling and election sure. In 2 Corinthians 1:11 it probably refers to a particular action of God that brought Paul deliverance from deadly peril. Otherwise, the reference seems to be to divine grace as mediated through individuals, with Paul presumably thinking of the sort of utterances and deeds that he illustrates in Romans 12:6-8 and 1 Corinthians 12:8-10 (so in Rom 1:11; 1 Cor 1:7; 7:7; 12:4-11, 28-30; similarly 1 Pt 4:10).<\/p>\n<p><span class=\"greek\" lang=\"el\">Pneumatikon<\/span> has a wider range of usage. It is more properly an adjective and so describes various things (and people) as “spiritual,” as manifesting the Spirit, or as serving as the instrument of the Spirit. These include some particular word or act (Rom 1:11), the law (7:14), the manna, water from the rock, and the rock itself in the wilderness wanderings of Israel (1 Cor 10:3-4), the resurrection body (15:44-46), unspecified blessings “in the heavenly places” (Eph 1:3), particular insights into the divine will (Col 1:9), and songs in worship (Eph 5:19; Col 3:16). As a plural noun, it can be used of individuals (“the spiritual ones,” 1 Cor 2:13, 15; 14:37; Gal 6:1) or of things (“the spirituals,” “spiritual gifts,” Rom 15:27; 1 Cor 2:13; 9:11; 12:1; 14:1), even “spiritual powers in heaven” (Eph 6:12).<\/p>\n<p>From this brief survey, a more precise definition of “spiritual gifts” can be made. Whatever thing or individual serves as an instrument of the Spirit or manifests the Spirit or embodies the Spirit is a spiritual gift (<span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Whatever event, word, or action is a concrete expression of grace or serves as a means of grace is a spiritual gift (<span class=\"greek\" lang=\"el\">charisma<\/span>). <span class=\"greek\" lang=\"el\">Pneumatikon<\/span> is the more general word; <span class=\"greek\" lang=\"el\">charisma<\/span> is more specific. Moreover, <span class=\"greek\" lang=\"el\">charisma<\/span> is probably Paul’s own word (Rom 1:11; 12:6; 1 Cor 7:7; 12:4) in preference to the more ambiguous <span class=\"greek\" lang=\"el\">pneumatikon<\/span><em>,<\/em> which seems to have been popular with those causing difficulty for Paul in Corinth (1 Cor 2:13–3:4; 14:37; 15:44-46). Consequently, attention will focus in what follows on <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em> Not forgetting those passages where Paul uses this word in broader terms for the direct act of God (Rom 5:15, 16; 6:23; 11:29; 1 Cor 1:11), concentration will be on the passages where Paul speaks in more precise terms of particular manifestations of grace mediated through one individual to others—“spiritual gifts” in this the narrower sense of <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em><\/p>\n<p>The lists of <span class=\"greek\" lang=\"el\">charismata<\/span> (Rom 12; 1 Cor 12; Eph 4; 1 Pt 4) are the obvious starting point because they provide the clearest indications of what Paul would include within the range of spiritual gifts. For Paul (the one who gave Christianity the concept of <span class=\"greek\" lang=\"el\">charisma<\/span>), a spiritual gift is essentially an act of God’s Spirit, a concrete manifestation in word or deed of God’s grace through an individual for the benefit of others.<\/p>\n<p>In its basic sense, a spiritual gift is a specific act of God, and this remains true even when it is mediated through any individual. This means that no one can hope to manifest such a gift except in conscious openness to and dependence on God. By extension Paul can speak of individuals “having” or “possessing” certain spiritual gifts (Rom 12:6; 1 Cor 7:7; 12:3), but this is presumably just shorthand for their being so open to God’s grace that that grace regularly or constantly manifests itself through them in particular ways. Such language no more means that the <span class=\"greek\" lang=\"el\">charisma<\/span> is an ability at the individual’s command than does the similar talk of “having the Spirit” (Rom 8:9, 23). It is true, however, that in 1 Timothy 4:14 and 2 Timothy 1:6 this basic sense is beginning to be left behind.<\/p>\n<p>A spiritual gift is any event, word, or action that embodies and expresses God’s grace. In this sense sacraments can be “means of grace” (though they are never called this in the NT), as are many other utterances and actions as well. In recognizing this, one can recognize too that the lists of gifts (e.g., Rom 12:6-8; 1 Cor 12:8-10) are neither definitive nor exhaustive, simply typical manifestations of the Spirit (or those with which they needed some advice). The degree of overlap between these various lists shows that Paul was not concerned to specify a precisely defined catalog; he simply selected a number of activities and utterances through which he saw the grace of God manifesting itself in his churches.<\/p>\n\n<p>It is important to grasp that Paul saw all Christians as charismatics. Whoever “has” the Spirit—that is, is open to and being led by the Spirit (Rom 8:9-14)—will inevitably manifest the grace of God in some way and should also be open to the Spirit’s power coming to expression in particular words and deeds within the community of the Spirit. For Paul, the church is the body of Christ. The functions of that body’s members are exemplified by the spiritual gifts (Rom 12:4-6; 1 Cor 12:14-30). Unless the individual is functioning charismatically, he is not functioning as a member of the body. The Spirit’s gifts are the living movements of Christ’s body. As the body is many different members functioning as one body, so the unity of the church grows out of the diverse functions (gifts) of its members. It follows that a spiritual gift is given primarily with the community in view. It is given “for the common good” (1 Cor 12:7). That is why a selfish, loveless clutching after <span class=\"greek\" lang=\"el\">charismata<\/span> is wrong and futile (13:1-3). A spiritual gift is never one’s to use as one wants for one’s own benefit (except perhaps glossolalia, but that is why Paul gives it lower value). It is given to one only in the sense that God chooses to act through one for others. More precisely, it is given only through one to the community, and one benefits only as the community benefits. The spiritual health and edification of the individual is inextricably bound up with the health and well-being of the whole body (12:14-26; Eph 4:16). <em>See<\/em> Apostle, Apostleship; Miracle; Prophecy; Teacher; Tongues, Speaking in.<\/p>","content_en":"<h3>SPIRITUAL GIFTS<\/h3>\n<p>Phrase regularly used to translate two Greek words, <span class=\"greek\" lang=\"el\">charismata<\/span> and <span class=\"greek\" lang=\"el\">pneumatika<\/span> (the plural forms of <span class=\"greek\" lang=\"el\">charisma<\/span> and <span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost.<\/p>\n<p>Both words are derived from more familiar words, <span class=\"greek\" lang=\"el\">charis<\/span> (grace) and <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Both have similar senses—<span class=\"greek\" lang=\"el\">charisma<\/span> meaning “expression of grace,” <span class=\"greek\" lang=\"el\">pneumatikon<\/span> meaning “expression of Spirit.” Their range of application, however, is somewhat different.<\/p>\n<p><span class=\"greek\" lang=\"el\">Charisma<\/span> denotes God’s saving action in Christ (Rom 5:15-16) and the gift of eternal life (6:23). More generally, in Romans 11:29 it probably refers to the series of gracious acts on behalf of Israel whereby God made Israel’s calling and election sure. In 2 Corinthians 1:11 it probably refers to a particular action of God that brought Paul deliverance from deadly peril. Otherwise, the reference seems to be to divine grace as mediated through individuals, with Paul presumably thinking of the sort of utterances and deeds that he illustrates in Romans 12:6-8 and 1 Corinthians 12:8-10 (so in Rom 1:11; 1 Cor 1:7; 7:7; 12:4-11, 28-30; similarly 1 Pt 4:10).<\/p>\n<p><span class=\"greek\" lang=\"el\">Pneumatikon<\/span> has a wider range of usage. It is more properly an adjective and so describes various things (and people) as “spiritual,” as manifesting the Spirit, or as serving as the instrument of the Spirit. These include some particular word or act (Rom 1:11), the law (7:14), the manna, water from the rock, and the rock itself in the wilderness wanderings of Israel (1 Cor 10:3-4), the resurrection body (15:44-46), unspecified blessings “in the heavenly places” (Eph 1:3), particular insights into the divine will (Col 1:9), and songs in worship (Eph 5:19; Col 3:16). As a plural noun, it can be used of individuals (“the spiritual ones,” 1 Cor 2:13, 15; 14:37; Gal 6:1) or of things (“the spirituals,” “spiritual gifts,” Rom 15:27; 1 Cor 2:13; 9:11; 12:1; 14:1), even “spiritual powers in heaven” (Eph 6:12).<\/p>\n<p>From this brief survey, a more precise definition of “spiritual gifts” can be made. Whatever thing or individual serves as an instrument of the Spirit or manifests the Spirit or embodies the Spirit is a spiritual gift (<span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Whatever event, word, or action is a concrete expression of grace or serves as a means of grace is a spiritual gift (<span class=\"greek\" lang=\"el\">charisma<\/span>). <span class=\"greek\" lang=\"el\">Pneumatikon<\/span> is the more general word; <span class=\"greek\" lang=\"el\">charisma<\/span> is more specific. Moreover, <span class=\"greek\" lang=\"el\">charisma<\/span> is probably Paul’s own word (Rom 1:11; 12:6; 1 Cor 7:7; 12:4) in preference to the more ambiguous <span class=\"greek\" lang=\"el\">pneumatikon<\/span><em>,<\/em> which seems to have been popular with those causing difficulty for Paul in Corinth (1 Cor 2:13–3:4; 14:37; 15:44-46). Consequently, attention will focus in what follows on <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em> Not forgetting those passages where Paul uses this word in broader terms for the direct act of God (Rom 5:15, 16; 6:23; 11:29; 1 Cor 1:11), concentration will be on the passages where Paul speaks in more precise terms of particular manifestations of grace mediated through one individual to others—“spiritual gifts” in this the narrower sense of <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em><\/p>\n<p>The lists of <span class=\"greek\" lang=\"el\">charismata<\/span> (Rom 12; 1 Cor 12; Eph 4; 1 Pt 4) are the obvious starting point because they provide the clearest indications of what Paul would include within the range of spiritual gifts. For Paul (the one who gave Christianity the concept of <span class=\"greek\" lang=\"el\">charisma<\/span>), a spiritual gift is essentially an act of God’s Spirit, a concrete manifestation in word or deed of God’s grace through an individual for the benefit of others.<\/p>\n<p>In its basic sense, a spiritual gift is a specific act of God, and this remains true even when it is mediated through any individual. This means that no one can hope to manifest such a gift except in conscious openness to and dependence on God. By extension Paul can speak of individuals “having” or “possessing” certain spiritual gifts (Rom 12:6; 1 Cor 7:7; 12:3), but this is presumably just shorthand for their being so open to God’s grace that that grace regularly or constantly manifests itself through them in particular ways. Such language no more means that the <span class=\"greek\" lang=\"el\">charisma<\/span> is an ability at the individual’s command than does the similar talk of “having the Spirit” (Rom 8:9, 23). It is true, however, that in 1 Timothy 4:14 and 2 Timothy 1:6 this basic sense is beginning to be left behind.<\/p>\n<p>A spiritual gift is any event, word, or action that embodies and expresses God’s grace. In this sense sacraments can be “means of grace” (though they are never called this in the NT), as are many other utterances and actions as well. In recognizing this, one can recognize too that the lists of gifts (e.g., Rom 12:6-8; 1 Cor 12:8-10) are neither definitive nor exhaustive, simply typical manifestations of the Spirit (or those with which they needed some advice). The degree of overlap between these various lists shows that Paul was not concerned to specify a precisely defined catalog; he simply selected a number of activities and utterances through which he saw the grace of God manifesting itself in his churches.<\/p>\n\n<p>It is important to grasp that Paul saw all Christians as charismatics. Whoever “has” the Spirit—that is, is open to and being led by the Spirit (Rom 8:9-14)—will inevitably manifest the grace of God in some way and should also be open to the Spirit’s power coming to expression in particular words and deeds within the community of the Spirit. For Paul, the church is the body of Christ. The functions of that body’s members are exemplified by the spiritual gifts (Rom 12:4-6; 1 Cor 12:14-30). Unless the individual is functioning charismatically, he is not functioning as a member of the body. The Spirit’s gifts are the living movements of Christ’s body. As the body is many different members functioning as one body, so the unity of the church grows out of the diverse functions (gifts) of its members. It follows that a spiritual gift is given primarily with the community in view. It is given “for the common good” (1 Cor 12:7). That is why a selfish, loveless clutching after <span class=\"greek\" lang=\"el\">charismata<\/span> is wrong and futile (13:1-3). A spiritual gift is never one’s to use as one wants for one’s own benefit (except perhaps glossolalia, but that is why Paul gives it lower value). It is given to one only in the sense that God chooses to act through one for others. More precisely, it is given only through one to the community, and one benefits only as the community benefits. The spiritual health and edification of the individual is inextricably bound up with the health and well-being of the whole body (12:14-26; Eph 4:16). <em>See<\/em> Apostle, Apostleship; Miracle; Prophecy; Teacher; Tongues, Speaking in.<\/p>","summary_ro":"SPIRITUAL GIFTS Phrase regularly used to translate two Greek words, charismata and pneumatika (the plural forms of charisma and pneumatikon). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost. Both words are derived from more ...","summary_en":"SPIRITUAL GIFTS Phrase regularly used to translate two Greek words, charismata and pneumatika (the plural forms of charisma and pneumatikon). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost. Both words are derived from more ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37379,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Second Letter to Timothy","title_en":"Second Letter to Timothy","content_ro":"<h3>TIMOTHY, Second Letter to<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Place and Date of Writing<\/p>\n<p>• Background<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Many of those who deny the Pauline authorship of the Pastoral Epistles recognize that 2 Timothy contains some true Pauline fragments in the numerous personal references in the letter. But the evidence in favor of the Pauline authorship is much stronger than the evidence against it. (See the discussion on authorship of the Pastoral Letters under “Timothy, First Letter to.”)<\/p>\n<p class=\"h2\" id=\"PlaceandDateofWriting\">Place and Date of Writing<\/p>\n<p>Paul was in prison when he wrote this letter to Timothy; 2 Timothy 1:15-18 tells specifically of his being in Rome and how Onesiphorus was faithful to him when others from the province of Asia had deserted him. Second Timothy 2:9 again refers to his being in jail for preaching the gospel. Toward the end of the letter, starting at 4:6, Paul relates his experience in prison—and that he has no hope for release. Second Timothy is a type of last will and testament of the apostle. Early, trustworthy tradition reports that Paul was martyred in Rome under Nero. Rome, then, was the place from which 2 Timothy was written.<\/p>\n<p>The letter was written to Timothy in Ephesus, as is made plain throughout the letter.<\/p>\n<p>As to the year in which it was written, two dates are possible. The year 64 <span>AD<\/span> was the date of the great fire in Rome. Nero tried to shift responsibility for the fire to the Christians. Possibly Paul was martyred at that time. Nero himself died in <span>AD<\/span> 67, so that would be the latest date that could be assigned. The letter was written between <span>AD<\/span> 64 and 67, with some preference being given to the earlier date.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Since the time of the writing of 1 Timothy, Paul made further travels and then came to Rome for his second imprisonment. See this section under “Timothy, First Letter to.”<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Salutation (1:1-2)<\/h5>\n<p>As was customary in ancient letters, the writer puts his name first. Then he gives a fuller identification of himself as an apostle, one belonging to Jesus Christ, and one commissioned to tell the whole world about the eternal life that God has made available through faith in Jesus Christ. Paul hereby indicates his authority and also gives a brief summary of the essence of the true Christian faith.<\/p>\n<p>The person to whom the letter is written is “Timothy, my beloved child.” Then follows a triple blessing, “Grace, mercy, and peace” from God the Father and his Son, Jesus Christ. As in all his letters, Paul changes the rather colorless Greek salutation, “greetings,” to one of the greatest theological concepts, “grace,” and adds the Greek translation of the regular Hebrew salutation, “peace.” Then he adds here the great word, “mercy,” as he did in 1 Timothy.<\/p>\n<h5>Exhortations to Timothy to Be a Good Minister (1:3–2:13)<\/h5>\n<p>Paul begins this section by telling Timothy how often he offered prayers of thanksgiving to God on his behalf, to the God of his fathers, to the God whom it was his chief purpose in life to please. Paul greatly desired to see Timothy, especially as he remembered their tearful parting.<\/p>\n<p>Paul reminded Timothy of his great trust in the Lord, a trust that was passed on to him by two godly women: his mother, Eunice, and his grandmother, Lois. Acts 16:1-3 states that Timothy’s mother was a believing Jewess, and his father was a Greek, or Gentile. He had not allowed his son to be circumcised in infancy. But the believing mother had passed on her faith to her son. When Paul decided to take him along as an assistant on his second missionary journey, he had him circumcised so that he could work more effectively with the Jews. Thus, Timothy had a great heritage from Lois, Eunice, and Paul himself.<\/p>\n<p>“Hence I remind you to rekindle the gift of God that is within you through the laying on of my hands” (2 Tm 1:6, <span>rsv<\/span>). First Timothy 4:14 adds this: “when the council of elders laid their hands upon you.” This seems very much like there had been a formal service of ordination, when Timothy was set apart as a minister of the gospel by the laying on of hands accompanied by prayer. Timothy should have never forgotten that solemn moment, and the memory should have kept his life filled with strength and boldness. He was truly a man of God, a man filled with the Spirit of God, and a man not afraid to do his Christian work. Timothy might suffer for his faith, but he could be encouraged as he remembered the sufferings and imprisonment of his spiritual father, Paul. God would give Timothy strength to endure suffering, as he had done for Paul.<\/p>\n<p>Then Paul reminded Timothy of how God had saved him and Paul, and how he had chosen them from all eternity to tell others of God’s saving love through Jesus Christ, who came in time to work out that salvation, by breaking the power of death and showing the way to eternal life. Paul knew, of course, what he believed, but more importantly he knew whom he believed, or trusted—Jesus Christ. And in spite of the many uncertainties that must have been in Paul’s mind, he could be absolutely sure of Christ. Paul was also sure that Christ would be able to guard what had been entrusted to him—guard it until the day Paul and Jesus saw each other. Paul was confident of that, and he wanted Timothy to have a similar assurance.<\/p>\n<p>So Paul urged Timothy to hold fast to the pattern of truth Paul had taught him—that body of Christian doctrine, especially as it pertained to Jesus Christ and the faith and love in Christ. He should guard this gift carefully, with the help of the Holy Spirit.<\/p>\n<p>Paul then shared with Timothy his great sorrow that all the Christians of the Roman province of Asia, of which Ephesus was the chief city, had deserted him. Paul mentions two of the deserters by name, Phygelus and Hermogenes. Evidently Timothy knew who they were. In striking contrast, Paul mentioned the good man Onesiphorus (also at 4:19), who had been such a wonderful and faithful helper of Paul, both in Ephesus and in Rome.<\/p>\n<p>Paul again urged Timothy to be strong in the strength that Christ has given him (2:1). Timothy should pass on the Christian truths to others and train them to pass them on to still others. Paul was probably thinking especially of the elders and deacons (cf. 1 Timothy). Paul used three effective illustrations to encourage Timothy to give his best in his Christian service. He was to fight and suffer as a good soldier, play the game well as a good athlete, and work hard as a good farmer. The rewards will come to all three if they perform their tasks well. All three illustrations had been used by Jesus, and they were used by other NT writers.<\/p>\n<p>In the midst of his exhortations, Paul provided a fine summary of true Christology in 2:8-10. Jesus was truly man and truly God. It is heretical to deny either the full humanity or the full deity of Christ, even though no human mind can full understand the mystery of the Incarnation. And this divine-human being died and then rose again from the dead.<\/p>\n<h5>Warnings against Heresy (2:14–4:5)<\/h5>\n<p>This section begins with the affirmation “Remind everyone of these things, and command them in God’s name to stop fighting over words. Such arguments are useless, and they can ruin those who hear them” (<span>nlt<\/span>). There are heretical beliefs that should be definitely condemned, but Christians are warned against arguing among themselves about insignificant matters. Christians can become angry with other Christians and spend time fighting one another rather than fighting Satan.<\/p>\n<p>Timothy was to strive to make himself a good servant, meriting the approval of his Master, knowing well the truths of his word. In that way, he could combat the false teachings of the heretics. Two of the heretics are mentioned by name, Hymenaeus and Philetus. Philetus is named only here in the NT. Hymenaeus, though, was mentioned also in 1 Timothy 1:20, along with another heretic, Alexander; these two had been given over to Satan, or excommunicated, by Paul at that time. Their heresy was that they taught that the resurrection of believers had already happened (2 Tm 2:18). This heresy undermines the Christian hope of the final resurrection, which brings all believers into eternity. The heretics were denying the reality of that and redefining it as something that had already happened.<\/p>\n<p>In various ways Paul urged Timothy to prove himself a true servant of God, one who is known by God and one who lives by the truths of God’s word. He should avoid the evil thoughts that so often come to young men, and also the temptation to quarrel. Rather, he should be gentle, patient, and humble, seeking to help his people avoid the traps of Satan.<\/p>\n<p>Second Timothy 3:1-9 gives Paul’s strongest condemnation of the heretics in the church. They attend church but they do not believe the Christian truths. They do not live Christian lives themselves, and they strive to get others to follow their beliefs and practices; Paul likened the heretics of his day to the Egyptian magicians in Exodus 7 (who were given the names Jannes and Jambres by Jewish tradition). The heretics in Timothy’s day would fail in their attacks against the truth, just as Jannes and Jambres had failed in their attacks against God and his spokesman Moses.<\/p>\n<p>Paul contrasted his own life and beliefs with those of the heretics. He had been persecuted by heretics himself even on his first missionary journey, but he had continued to preach the truth and had brought many to accept Christ. Timothy should follow Paul’s example.<\/p>\n<p>The supreme way to overcome heresy is the diligent study of the Word of God. “All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It straightens us out and teaches us to do what is right. It is God’s way of preparing us in every way, fully equipped for every good thing God wants us to do” (3:16-17, <span>nlt<\/span>).<\/p>\n<p>Paul gave Timothy a solemn charge to preach that Word faithfully and diligently. Many would not be willing to listen to the truths of the Bible, but Timothy should try to correct and rebuke them, even though it may bring persecution upon himself.<\/p>\n<h5>Paul’s Faith and Hope (4:6-18)<\/h5>\n<p>Paul had been writing these important injunctions to Timothy because he knew that he had very little time left here on earth: “As for me, my life has already been poured out as an offering to God. The time of my death is near” (4:6, <span>nlt<\/span>). He can look back with satisfaction upon a life of true faith and service. So he can look forward in all confidence to his crown of victory in eternity. This kind of faith enabled Paul to face his death bravely, and it will do the same for all believing Christians for whom the Second Coming is a blessed hope.<\/p>\n<p>Paul urged Timothy to come and be with him in Rome. Luke was the only one of his friends still with him. Paul told Timothy about other friends who had been with him but who had left. One, Demas, had proved to be a failure. Crescens, Titus, and Tychicus had left for other places. Paul asked Timothy to bring his coat, which he had left at Troas with Carpus, and also his books, especially those written on parchment (probably some copies of Scripture, both Old Testament and New). Paul warned Timothy against the evil man, Alexander the coppersmith (see 1 Tm 1:20).<\/p>\n<p>At Paul’s first trial, all of his friends had left him. But God had been with him and saved him. Paul had even had an opportunity of proclaiming the gospel for all the world to hear.<\/p>\n<h5>Concluding Greetings (4:19-22)<\/h5>\n<p>Paul sent his greetings to a number of his friends in Ephesus. And he sent greetings to Timothy from some of the Roman Christians whom he evidently knew. He urged Timothy to try to come to him before winter, when traveling would be difficult or impossible. He then concluded with a short benediction: “The Lord be with your spirit.”<\/p>\n<p><em>See also<\/em> Paul, The Apostle; Timothy, First Letter to; Titus, Letter to.<\/p>","content_en":"<h3>TIMOTHY, Second Letter to<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Place and Date of Writing<\/p>\n<p>• Background<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Many of those who deny the Pauline authorship of the Pastoral Epistles recognize that 2 Timothy contains some true Pauline fragments in the numerous personal references in the letter. But the evidence in favor of the Pauline authorship is much stronger than the evidence against it. (See the discussion on authorship of the Pastoral Letters under “Timothy, First Letter to.”)<\/p>\n<p class=\"h2\" id=\"PlaceandDateofWriting\">Place and Date of Writing<\/p>\n<p>Paul was in prison when he wrote this letter to Timothy; 2 Timothy 1:15-18 tells specifically of his being in Rome and how Onesiphorus was faithful to him when others from the province of Asia had deserted him. Second Timothy 2:9 again refers to his being in jail for preaching the gospel. Toward the end of the letter, starting at 4:6, Paul relates his experience in prison—and that he has no hope for release. Second Timothy is a type of last will and testament of the apostle. Early, trustworthy tradition reports that Paul was martyred in Rome under Nero. Rome, then, was the place from which 2 Timothy was written.<\/p>\n<p>The letter was written to Timothy in Ephesus, as is made plain throughout the letter.<\/p>\n<p>As to the year in which it was written, two dates are possible. The year 64 <span>AD<\/span> was the date of the great fire in Rome. Nero tried to shift responsibility for the fire to the Christians. Possibly Paul was martyred at that time. Nero himself died in <span>AD<\/span> 67, so that would be the latest date that could be assigned. The letter was written between <span>AD<\/span> 64 and 67, with some preference being given to the earlier date.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Since the time of the writing of 1 Timothy, Paul made further travels and then came to Rome for his second imprisonment. See this section under “Timothy, First Letter to.”<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Salutation (1:1-2)<\/h5>\n<p>As was customary in ancient letters, the writer puts his name first. Then he gives a fuller identification of himself as an apostle, one belonging to Jesus Christ, and one commissioned to tell the whole world about the eternal life that God has made available through faith in Jesus Christ. Paul hereby indicates his authority and also gives a brief summary of the essence of the true Christian faith.<\/p>\n<p>The person to whom the letter is written is “Timothy, my beloved child.” Then follows a triple blessing, “Grace, mercy, and peace” from God the Father and his Son, Jesus Christ. As in all his letters, Paul changes the rather colorless Greek salutation, “greetings,” to one of the greatest theological concepts, “grace,” and adds the Greek translation of the regular Hebrew salutation, “peace.” Then he adds here the great word, “mercy,” as he did in 1 Timothy.<\/p>\n<h5>Exhortations to Timothy to Be a Good Minister (1:3–2:13)<\/h5>\n<p>Paul begins this section by telling Timothy how often he offered prayers of thanksgiving to God on his behalf, to the God of his fathers, to the God whom it was his chief purpose in life to please. Paul greatly desired to see Timothy, especially as he remembered their tearful parting.<\/p>\n<p>Paul reminded Timothy of his great trust in the Lord, a trust that was passed on to him by two godly women: his mother, Eunice, and his grandmother, Lois. Acts 16:1-3 states that Timothy’s mother was a believing Jewess, and his father was a Greek, or Gentile. He had not allowed his son to be circumcised in infancy. But the believing mother had passed on her faith to her son. When Paul decided to take him along as an assistant on his second missionary journey, he had him circumcised so that he could work more effectively with the Jews. Thus, Timothy had a great heritage from Lois, Eunice, and Paul himself.<\/p>\n<p>“Hence I remind you to rekindle the gift of God that is within you through the laying on of my hands” (2 Tm 1:6, <span>rsv<\/span>). First Timothy 4:14 adds this: “when the council of elders laid their hands upon you.” This seems very much like there had been a formal service of ordination, when Timothy was set apart as a minister of the gospel by the laying on of hands accompanied by prayer. Timothy should have never forgotten that solemn moment, and the memory should have kept his life filled with strength and boldness. He was truly a man of God, a man filled with the Spirit of God, and a man not afraid to do his Christian work. Timothy might suffer for his faith, but he could be encouraged as he remembered the sufferings and imprisonment of his spiritual father, Paul. God would give Timothy strength to endure suffering, as he had done for Paul.<\/p>\n<p>Then Paul reminded Timothy of how God had saved him and Paul, and how he had chosen them from all eternity to tell others of God’s saving love through Jesus Christ, who came in time to work out that salvation, by breaking the power of death and showing the way to eternal life. Paul knew, of course, what he believed, but more importantly he knew whom he believed, or trusted—Jesus Christ. And in spite of the many uncertainties that must have been in Paul’s mind, he could be absolutely sure of Christ. Paul was also sure that Christ would be able to guard what had been entrusted to him—guard it until the day Paul and Jesus saw each other. Paul was confident of that, and he wanted Timothy to have a similar assurance.<\/p>\n<p>So Paul urged Timothy to hold fast to the pattern of truth Paul had taught him—that body of Christian doctrine, especially as it pertained to Jesus Christ and the faith and love in Christ. He should guard this gift carefully, with the help of the Holy Spirit.<\/p>\n<p>Paul then shared with Timothy his great sorrow that all the Christians of the Roman province of Asia, of which Ephesus was the chief city, had deserted him. Paul mentions two of the deserters by name, Phygelus and Hermogenes. Evidently Timothy knew who they were. In striking contrast, Paul mentioned the good man Onesiphorus (also at 4:19), who had been such a wonderful and faithful helper of Paul, both in Ephesus and in Rome.<\/p>\n<p>Paul again urged Timothy to be strong in the strength that Christ has given him (2:1). Timothy should pass on the Christian truths to others and train them to pass them on to still others. Paul was probably thinking especially of the elders and deacons (cf. 1 Timothy). Paul used three effective illustrations to encourage Timothy to give his best in his Christian service. He was to fight and suffer as a good soldier, play the game well as a good athlete, and work hard as a good farmer. The rewards will come to all three if they perform their tasks well. All three illustrations had been used by Jesus, and they were used by other NT writers.<\/p>\n<p>In the midst of his exhortations, Paul provided a fine summary of true Christology in 2:8-10. Jesus was truly man and truly God. It is heretical to deny either the full humanity or the full deity of Christ, even though no human mind can full understand the mystery of the Incarnation. And this divine-human being died and then rose again from the dead.<\/p>\n<h5>Warnings against Heresy (2:14–4:5)<\/h5>\n<p>This section begins with the affirmation “Remind everyone of these things, and command them in God’s name to stop fighting over words. Such arguments are useless, and they can ruin those who hear them” (<span>nlt<\/span>). There are heretical beliefs that should be definitely condemned, but Christians are warned against arguing among themselves about insignificant matters. Christians can become angry with other Christians and spend time fighting one another rather than fighting Satan.<\/p>\n<p>Timothy was to strive to make himself a good servant, meriting the approval of his Master, knowing well the truths of his word. In that way, he could combat the false teachings of the heretics. Two of the heretics are mentioned by name, Hymenaeus and Philetus. Philetus is named only here in the NT. Hymenaeus, though, was mentioned also in 1 Timothy 1:20, along with another heretic, Alexander; these two had been given over to Satan, or excommunicated, by Paul at that time. Their heresy was that they taught that the resurrection of believers had already happened (2 Tm 2:18). This heresy undermines the Christian hope of the final resurrection, which brings all believers into eternity. The heretics were denying the reality of that and redefining it as something that had already happened.<\/p>\n<p>In various ways Paul urged Timothy to prove himself a true servant of God, one who is known by God and one who lives by the truths of God’s word. He should avoid the evil thoughts that so often come to young men, and also the temptation to quarrel. Rather, he should be gentle, patient, and humble, seeking to help his people avoid the traps of Satan.<\/p>\n<p>Second Timothy 3:1-9 gives Paul’s strongest condemnation of the heretics in the church. They attend church but they do not believe the Christian truths. They do not live Christian lives themselves, and they strive to get others to follow their beliefs and practices; Paul likened the heretics of his day to the Egyptian magicians in Exodus 7 (who were given the names Jannes and Jambres by Jewish tradition). The heretics in Timothy’s day would fail in their attacks against the truth, just as Jannes and Jambres had failed in their attacks against God and his spokesman Moses.<\/p>\n<p>Paul contrasted his own life and beliefs with those of the heretics. He had been persecuted by heretics himself even on his first missionary journey, but he had continued to preach the truth and had brought many to accept Christ. Timothy should follow Paul’s example.<\/p>\n<p>The supreme way to overcome heresy is the diligent study of the Word of God. “All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It straightens us out and teaches us to do what is right. It is God’s way of preparing us in every way, fully equipped for every good thing God wants us to do” (3:16-17, <span>nlt<\/span>).<\/p>\n<p>Paul gave Timothy a solemn charge to preach that Word faithfully and diligently. Many would not be willing to listen to the truths of the Bible, but Timothy should try to correct and rebuke them, even though it may bring persecution upon himself.<\/p>\n<h5>Paul’s Faith and Hope (4:6-18)<\/h5>\n<p>Paul had been writing these important injunctions to Timothy because he knew that he had very little time left here on earth: “As for me, my life has already been poured out as an offering to God. The time of my death is near” (4:6, <span>nlt<\/span>). He can look back with satisfaction upon a life of true faith and service. So he can look forward in all confidence to his crown of victory in eternity. This kind of faith enabled Paul to face his death bravely, and it will do the same for all believing Christians for whom the Second Coming is a blessed hope.<\/p>\n<p>Paul urged Timothy to come and be with him in Rome. Luke was the only one of his friends still with him. Paul told Timothy about other friends who had been with him but who had left. One, Demas, had proved to be a failure. Crescens, Titus, and Tychicus had left for other places. Paul asked Timothy to bring his coat, which he had left at Troas with Carpus, and also his books, especially those written on parchment (probably some copies of Scripture, both Old Testament and New). Paul warned Timothy against the evil man, Alexander the coppersmith (see 1 Tm 1:20).<\/p>\n<p>At Paul’s first trial, all of his friends had left him. But God had been with him and saved him. Paul had even had an opportunity of proclaiming the gospel for all the world to hear.<\/p>\n<h5>Concluding Greetings (4:19-22)<\/h5>\n<p>Paul sent his greetings to a number of his friends in Ephesus. And he sent greetings to Timothy from some of the Roman Christians whom he evidently knew. He urged Timothy to try to come to him before winter, when traveling would be difficult or impossible. He then concluded with a short benediction: “The Lord be with your spirit.”<\/p>\n<p><em>See also<\/em> Paul, The Apostle; Timothy, First Letter to; Titus, Letter to.<\/p>","summary_ro":"TIMOTHY, Second Letter to Preview • Author • Place and Date of Writing • Background • Content Author Many of those who deny the Pauline authorship of the Pastoral Epistles recognize that 2 Timothy contains some true Pauline fragments in the numerous personal references in the letter. But the evidence in favor of the Pauline authorship is much stronger than the evidence against it. (See the discussion on authorship of the Pastoral Letters under “Timothy, First Letter to.”) Place and Date of Wr...","summary_en":"TIMOTHY, Second Letter to Preview • Author • Place and Date of Writing • Background • Content Author Many of those who deny the Pauline authorship of the Pastoral Epistles recognize that 2 Timothy contains some true Pauline fragments in the numerous personal references in the letter. But the evidence in favor of the Pauline authorship is much stronger than the evidence against it. (See the discussion on authorship of the Pastoral Letters under “Timothy, First Letter to.”) Place and Date of Wr...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58546,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:14","title_en":"Study Note: 1 Timotei 4:14","content_ro":"<p><strong>4:14<\/strong> <em>laid their hands on you:<\/em> The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.<\/p>","content_en":"<p><strong>4:14<\/strong> <em>laid their hands on you:<\/em> The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.<\/p>","summary_ro":"4:14 laid their hands on you: The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.","summary_en":"4:14 laid their hands on you: The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86172,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:14","title_en":"Study Note: 1 Timotei 4:14","content_ro":"<p><strong>4:14<\/strong> <em>laid their hands on you:<\/em> The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.<\/p>","content_en":"<p><strong>4:14<\/strong> <em>laid their hands on you:<\/em> The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.<\/p>","summary_ro":"4:14 laid their hands on you: The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.","summary_en":"4:14 laid their hands on you: The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113798,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:14","title_en":"Study Note: 1 Timotei 4:14","content_ro":"<p><strong>4:14<\/strong> <em>laid their hands on you:<\/em> The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.<\/p>","content_en":"<p><strong>4:14<\/strong> <em>laid their hands on you:<\/em> The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.<\/p>","summary_ro":"4:14 laid their hands on you: The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.","summary_en":"4:14 laid their hands on you: The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141424,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Timotei 4:14","title_en":"Study Note: 1 Timotei 4:14","content_ro":"<p><strong>4:14<\/strong> <em>laid their hands on you:<\/em> The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.<\/p>","content_en":"<p><strong>4:14<\/strong> <em>laid their hands on you:<\/em> The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.<\/p>","summary_ro":"4:14 laid their hands on you: The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.","summary_en":"4:14 laid their hands on you: The gesture signified recognition, authorization, and blessing (see Acts 13:1-3; 6:6). This was probably the same event as in 2 Tim 1:6-7 (see 1 Tim 1:18; cp. Rom 12:6-8; 1 Cor 12:7-11; Eph 4:7-13). Paul’s ministry and that of his delegates was under the authority of the church.","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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