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{"verseMap":{"1":[{"id":10415,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lady*, Elect","title_en":"Lady*, Elect","content_ro":"<h3>ELECT LADY*<\/h3>\n<p>Greeting found in 2 John 1:1. The phrase has been interpreted two ways.<\/p>\n<p>Some interpreters regard 2 John as addressed to a particular woman. Ancient Greek manuscripts show that the word <span class=\"greek\" lang=\"el\">kuria<\/span> (translated as “lady” or “mistress”) was used by letter writers as a personal term for family members or close friends of either sex. Thus, the phrase could be translated, “to my dear friend, Eklete.” Some scholars associate the elect lady with Martha of Bethany (whose name in Aramaic also means “mistress”).<\/p>\n<p>Other interpreters regard the phrase as signifying a local congregation. John possibly portrayed this Christian community as a mother, the members as her children, and other congregations as sisters (2 Jn 1:13; cf. 1 Pt 5:13). The phrase could thus be translated, “the lady elect.”<\/p>\n<p><em>See also<\/em> John, Letters of.<\/p>","content_en":"<h3>ELECT LADY*<\/h3>\n<p>Greeting found in 2 John 1:1. The phrase has been interpreted two ways.<\/p>\n<p>Some interpreters regard 2 John as addressed to a particular woman. Ancient Greek manuscripts show that the word <span class=\"greek\" lang=\"el\">kuria<\/span> (translated as “lady” or “mistress”) was used by letter writers as a personal term for family members or close friends of either sex. Thus, the phrase could be translated, “to my dear friend, Eklete.” Some scholars associate the elect lady with Martha of Bethany (whose name in Aramaic also means “mistress”).<\/p>\n<p>Other interpreters regard the phrase as signifying a local congregation. John possibly portrayed this Christian community as a mother, the members as her children, and other congregations as sisters (2 Jn 1:13; cf. 1 Pt 5:13). The phrase could thus be translated, “the lady elect.”<\/p>\n<p><em>See also<\/em> John, Letters of.<\/p>","summary_ro":"ELECT LADY* Greeting found in 2 John 1:1. The phrase has been interpreted two ways. Some interpreters regard 2 John as addressed to a particular woman. Ancient Greek manuscripts show that the word kuria (translated as “lady” or “mistress”) was used by letter writers as a personal term for family members or close friends of either sex. Thus, the phrase could be translated, “to my dear friend, Eklete.” Some scholars associate the elect lady with Martha of Bethany (whose name in Aramaic also mea...","summary_en":"ELECT LADY* Greeting found in 2 John 1:1. The phrase has been interpreted two ways. Some interpreters regard 2 John as addressed to a particular woman. Ancient Greek manuscripts show that the word kuria (translated as “lady” or “mistress”) was used by letter writers as a personal term for family members or close friends of either sex. Thus, the phrase could be translated, “to my dear friend, Eklete.” Some scholars associate the elect lady with Martha of Bethany (whose name in Aramaic also mea...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20118,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"John (Person)","title_en":"John (Person)","content_ro":"<h3>JOHN (P<span>erson<\/span>)<\/h3>\n<li> 1. Father of Simon Peter and Andrew (Jn 1:40-42; 21:15-17). According to Matthew 16:17, Peter’s father was named Jona (Jonas, Jonah). Either Jona was an alternate form of the name John or, more probably, two independent traditions existed regarding his name.<\/li>\n<li> 2. Member of the high priestly family who, along with Annas, Caiaphas, and Alexander, questioned Peter and John after the two apostles had healed a lame man (Acts 4:6).<\/li>\n<li> 3. According to the early church bishop Papias, a member of the larger group of Jesus’ disciples outside the Twelve (cf. Lk 10:1). Known as “John the elder” (the presbyter), he is often credited with the authorship of 2 and 3 John (2 Jn 1:1; 3 Jn 1:1), although the term “elder” there more likely refers to John the apostle.<\/li>\n<li> 4. The apostle. <em>See<\/em> John, The Apostle.<\/li>\n<li>5. The Baptist. <em>See<\/em> John the Baptist.<\/li>\n<li>6. An early disciple known as John Mark, author of the second Gospel. <em>See<\/em> Mark, John.<\/li>","content_en":"<h3>JOHN (P<span>erson<\/span>)<\/h3>\n<li> 1. Father of Simon Peter and Andrew (Jn 1:40-42; 21:15-17). According to Matthew 16:17, Peter’s father was named Jona (Jonas, Jonah). Either Jona was an alternate form of the name John or, more probably, two independent traditions existed regarding his name.<\/li>\n<li> 2. Member of the high priestly family who, along with Annas, Caiaphas, and Alexander, questioned Peter and John after the two apostles had healed a lame man (Acts 4:6).<\/li>\n<li> 3. According to the early church bishop Papias, a member of the larger group of Jesus’ disciples outside the Twelve (cf. Lk 10:1). Known as “John the elder” (the presbyter), he is often credited with the authorship of 2 and 3 John (2 Jn 1:1; 3 Jn 1:1), although the term “elder” there more likely refers to John the apostle.<\/li>\n<li> 4. The apostle. <em>See<\/em> John, The Apostle.<\/li>\n<li>5. The Baptist. <em>See<\/em> John the Baptist.<\/li>\n<li>6. An early disciple known as John Mark, author of the second Gospel. <em>See<\/em> Mark, John.<\/li>","summary_ro":"JOHN (Person) 1. Father of Simon Peter and Andrew (Jn 1:40-42; 21:15-17). According to Matthew 16:17, Peter’s father was named Jona (Jonas, Jonah). Either Jona was an alternate form of the name John or, more probably, two independent traditions existed regarding his name. 2. Member of the high priestly family who, along with Annas, Caiaphas, and Alexander, questioned Peter and John after the two apostles had healed a lame man (Acts 4:6). 3. According to the early church bishop Papias, a membe...","summary_en":"JOHN (Person) 1. Father of Simon Peter and Andrew (Jn 1:40-42; 21:15-17). According to Matthew 16:17, Peter’s father was named Jona (Jonas, Jonah). Either Jona was an alternate form of the name John or, more probably, two independent traditions existed regarding his name. 2. Member of the high priestly family who, along with Annas, Caiaphas, and Alexander, questioned Peter and John after the two apostles had healed a lame man (Acts 4:6). 3. According to the early church bishop Papias, a membe...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20310,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40421,"type":"picture","type_label":"Imagine","type_icon":"🖼️","type_color":"#ec4899","title_ro":"Ancient Greek Text of 2 John","title_en":"Ancient Greek Text of 2 John","content_ro":"<p><\/p>\n <p><strong>Ancient Greek Text of 2 John<\/strong><\/p>\n<p>2 John 1:1-5 in Manuscript 0232<\/p>","content_en":"<p><\/p>\n <p><strong>Ancient Greek Text of 2 John<\/strong><\/p>\n<p>2 John 1:1-5 in Manuscript 0232<\/p>","summary_ro":"Ancient Greek Text of 2 John 2 John 1:1-5 in Manuscript 0232","summary_en":"Ancient Greek Text of 2 John 2 John 1:1-5 in Manuscript 0232","source":"Pictures\/Pictures.xml","external_url":"..\/Pictures\/artfiles\/johnepsl.jpg","has_map":false,"has_picture":true},{"id":59243,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:1","title_en":"Study Note: 2 Ioan 1:1","content_ro":"<p><strong>1:1-3<\/strong> John begins with a standard introduction for a personal letter. • John mentions <em>truth<\/em> four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about <em>Jesus Christ<\/em> and their relationship with him and not to be led astray by false teachers.<\/p>","content_en":"<p><strong>1:1-3<\/strong> John begins with a standard introduction for a personal letter. • John mentions <em>truth<\/em> four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about <em>Jesus Christ<\/em> and their relationship with him and not to be led astray by false teachers.<\/p>","summary_ro":"1:1-3 John begins with a standard introduction for a personal letter. • John mentions truth four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about Jesus Christ and their relationship with him and not to be led astray by false teachers.","summary_en":"1:1-3 John begins with a standard introduction for a personal letter. • John mentions truth four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about Jesus Christ and their relationship with him and not to be led astray by false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59244,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:1","title_en":"Study Note: 2 Ioan 1:1","content_ro":"<p><strong>1:1<\/strong> <em>This letter is from John, the elder:<\/em> The translators have added <em>John<\/em> for clarification; John refers to himself as <em>the elder<\/em> to affirm his authority in the church. • <em>to the chosen lady<\/em> (Greek <span class=\"greek\" lang=\"el\">kuria<\/span>) <em>and to her children:<\/em> The Greek word <span class=\"greek\" lang=\"el\">kuria<\/span> could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • <em>whom I love in the truth:<\/em> This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who profess the same truth about Christ in contrast to the lies of the false teachers (1:7; see 1 Jn 2:21-23). John emphasizes the pronoun <em>I<\/em> to contrast sharply with the lovelessness of the false teachers, who rejected the true church.<\/p>","content_en":"<p><strong>1:1<\/strong> <em>This letter is from John, the elder:<\/em> The translators have added <em>John<\/em> for clarification; John refers to himself as <em>the elder<\/em> to affirm his authority in the church. • <em>to the chosen lady<\/em> (Greek <span class=\"greek\" lang=\"el\">kuria<\/span>) <em>and to her children:<\/em> The Greek word <span class=\"greek\" lang=\"el\">kuria<\/span> could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • <em>whom I love in the truth:<\/em> This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who profess the same truth about Christ in contrast to the lies of the false teachers (1:7; see 1 Jn 2:21-23). John emphasizes the pronoun <em>I<\/em> to contrast sharply with the lovelessness of the false teachers, who rejected the true church.<\/p>","summary_ro":"1:1 This letter is from John, the elder: The translators have added John for clarification; John refers to himself as the elder to affirm his authority in the church. • to the chosen lady (Greek kuria) and to her children: The Greek word kuria could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • whom I love in the truth: This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who pro...","summary_en":"1:1 This letter is from John, the elder: The translators have added John for clarification; John refers to himself as the elder to affirm his authority in the church. • to the chosen lady (Greek kuria) and to her children: The Greek word kuria could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • whom I love in the truth: This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who pro...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86869,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:1","title_en":"Study Note: 2 Ioan 1:1","content_ro":"<p><strong>1:1-3<\/strong> John begins with a standard introduction for a personal letter. • John mentions <em>truth<\/em> four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about <em>Jesus Christ<\/em> and their relationship with him and not to be led astray by false teachers.<\/p>","content_en":"<p><strong>1:1-3<\/strong> John begins with a standard introduction for a personal letter. • John mentions <em>truth<\/em> four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about <em>Jesus Christ<\/em> and their relationship with him and not to be led astray by false teachers.<\/p>","summary_ro":"1:1-3 John begins with a standard introduction for a personal letter. • John mentions truth four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about Jesus Christ and their relationship with him and not to be led astray by false teachers.","summary_en":"1:1-3 John begins with a standard introduction for a personal letter. • John mentions truth four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about Jesus Christ and their relationship with him and not to be led astray by false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86870,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:1","title_en":"Study Note: 2 Ioan 1:1","content_ro":"<p><strong>1:1<\/strong> <em>This letter is from John, the elder:<\/em> The translators have added <em>John<\/em> for clarification; John refers to himself as <em>the elder<\/em> to affirm his authority in the church. • <em>to the chosen lady<\/em> (Greek <span class=\"greek\" lang=\"el\">kuria<\/span>) <em>and to her children:<\/em> The Greek word <span class=\"greek\" lang=\"el\">kuria<\/span> could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • <em>whom I love in the truth:<\/em> This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who profess the same truth about Christ in contrast to the lies of the false teachers (1:7; see 1 Jn 2:21-23). John emphasizes the pronoun <em>I<\/em> to contrast sharply with the lovelessness of the false teachers, who rejected the true church.<\/p>","content_en":"<p><strong>1:1<\/strong> <em>This letter is from John, the elder:<\/em> The translators have added <em>John<\/em> for clarification; John refers to himself as <em>the elder<\/em> to affirm his authority in the church. • <em>to the chosen lady<\/em> (Greek <span class=\"greek\" lang=\"el\">kuria<\/span>) <em>and to her children:<\/em> The Greek word <span class=\"greek\" lang=\"el\">kuria<\/span> could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • <em>whom I love in the truth:<\/em> This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who profess the same truth about Christ in contrast to the lies of the false teachers (1:7; see 1 Jn 2:21-23). John emphasizes the pronoun <em>I<\/em> to contrast sharply with the lovelessness of the false teachers, who rejected the true church.<\/p>","summary_ro":"1:1 This letter is from John, the elder: The translators have added John for clarification; John refers to himself as the elder to affirm his authority in the church. • to the chosen lady (Greek kuria) and to her children: The Greek word kuria could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • whom I love in the truth: This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who pro...","summary_en":"1:1 This letter is from John, the elder: The translators have added John for clarification; John refers to himself as the elder to affirm his authority in the church. • to the chosen lady (Greek kuria) and to her children: The Greek word kuria could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • whom I love in the truth: This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who pro...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114495,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:1","title_en":"Study Note: 2 Ioan 1:1","content_ro":"<p><strong>1:1-3<\/strong> John begins with a standard introduction for a personal letter. • John mentions <em>truth<\/em> four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about <em>Jesus Christ<\/em> and their relationship with him and not to be led astray by false teachers.<\/p>","content_en":"<p><strong>1:1-3<\/strong> John begins with a standard introduction for a personal letter. • John mentions <em>truth<\/em> four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about <em>Jesus Christ<\/em> and their relationship with him and not to be led astray by false teachers.<\/p>","summary_ro":"1:1-3 John begins with a standard introduction for a personal letter. • John mentions truth four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about Jesus Christ and their relationship with him and not to be led astray by false teachers.","summary_en":"1:1-3 John begins with a standard introduction for a personal letter. • John mentions truth four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about Jesus Christ and their relationship with him and not to be led astray by false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114496,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:1","title_en":"Study Note: 2 Ioan 1:1","content_ro":"<p><strong>1:1<\/strong> <em>This letter is from John, the elder:<\/em> The translators have added <em>John<\/em> for clarification; John refers to himself as <em>the elder<\/em> to affirm his authority in the church. • <em>to the chosen lady<\/em> (Greek <span class=\"greek\" lang=\"el\">kuria<\/span>) <em>and to her children:<\/em> The Greek word <span class=\"greek\" lang=\"el\">kuria<\/span> could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • <em>whom I love in the truth:<\/em> This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who profess the same truth about Christ in contrast to the lies of the false teachers (1:7; see 1 Jn 2:21-23). John emphasizes the pronoun <em>I<\/em> to contrast sharply with the lovelessness of the false teachers, who rejected the true church.<\/p>","content_en":"<p><strong>1:1<\/strong> <em>This letter is from John, the elder:<\/em> The translators have added <em>John<\/em> for clarification; John refers to himself as <em>the elder<\/em> to affirm his authority in the church. • <em>to the chosen lady<\/em> (Greek <span class=\"greek\" lang=\"el\">kuria<\/span>) <em>and to her children:<\/em> The Greek word <span class=\"greek\" lang=\"el\">kuria<\/span> could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • <em>whom I love in the truth:<\/em> This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who profess the same truth about Christ in contrast to the lies of the false teachers (1:7; see 1 Jn 2:21-23). John emphasizes the pronoun <em>I<\/em> to contrast sharply with the lovelessness of the false teachers, who rejected the true church.<\/p>","summary_ro":"1:1 This letter is from John, the elder: The translators have added John for clarification; John refers to himself as the elder to affirm his authority in the church. • to the chosen lady (Greek kuria) and to her children: The Greek word kuria could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • whom I love in the truth: This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who pro...","summary_en":"1:1 This letter is from John, the elder: The translators have added John for clarification; John refers to himself as the elder to affirm his authority in the church. • to the chosen lady (Greek kuria) and to her children: The Greek word kuria could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • whom I love in the truth: This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who pro...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142121,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:1","title_en":"Study Note: 2 Ioan 1:1","content_ro":"<p><strong>1:1-3<\/strong> John begins with a standard introduction for a personal letter. • John mentions <em>truth<\/em> four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about <em>Jesus Christ<\/em> and their relationship with him and not to be led astray by false teachers.<\/p>","content_en":"<p><strong>1:1-3<\/strong> John begins with a standard introduction for a personal letter. • John mentions <em>truth<\/em> four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about <em>Jesus Christ<\/em> and their relationship with him and not to be led astray by false teachers.<\/p>","summary_ro":"1:1-3 John begins with a standard introduction for a personal letter. • John mentions truth four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about Jesus Christ and their relationship with him and not to be led astray by false teachers.","summary_en":"1:1-3 John begins with a standard introduction for a personal letter. • John mentions truth four times in this brief introduction and once in 1:4. John wanted his readers to know and live out the truths about Jesus Christ and their relationship with him and not to be led astray by false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142122,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:1","title_en":"Study Note: 2 Ioan 1:1","content_ro":"<p><strong>1:1<\/strong> <em>This letter is from John, the elder:<\/em> The translators have added <em>John<\/em> for clarification; John refers to himself as <em>the elder<\/em> to affirm his authority in the church. • <em>to the chosen lady<\/em> (Greek <span class=\"greek\" lang=\"el\">kuria<\/span>) <em>and to her children:<\/em> The Greek word <span class=\"greek\" lang=\"el\">kuria<\/span> could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • <em>whom I love in the truth:<\/em> This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who profess the same truth about Christ in contrast to the lies of the false teachers (1:7; see 1 Jn 2:21-23). John emphasizes the pronoun <em>I<\/em> to contrast sharply with the lovelessness of the false teachers, who rejected the true church.<\/p>","content_en":"<p><strong>1:1<\/strong> <em>This letter is from John, the elder:<\/em> The translators have added <em>John<\/em> for clarification; John refers to himself as <em>the elder<\/em> to affirm his authority in the church. • <em>to the chosen lady<\/em> (Greek <span class=\"greek\" lang=\"el\">kuria<\/span>) <em>and to her children:<\/em> The Greek word <span class=\"greek\" lang=\"el\">kuria<\/span> could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • <em>whom I love in the truth:<\/em> This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who profess the same truth about Christ in contrast to the lies of the false teachers (1:7; see 1 Jn 2:21-23). John emphasizes the pronoun <em>I<\/em> to contrast sharply with the lovelessness of the false teachers, who rejected the true church.<\/p>","summary_ro":"1:1 This letter is from John, the elder: The translators have added John for clarification; John refers to himself as the elder to affirm his authority in the church. • to the chosen lady (Greek kuria) and to her children: The Greek word kuria could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • whom I love in the truth: This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who pro...","summary_en":"1:1 This letter is from John, the elder: The translators have added John for clarification; John refers to himself as the elder to affirm his authority in the church. • to the chosen lady (Greek kuria) and to her children: The Greek word kuria could be the name of a specific individual; more likely, it refers to a particular local church and its believers (cp. 1:13). • whom I love in the truth: This either means “truly love” (see 1:5-6) or, more likely, it refers to love between those who pro...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":59245,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:2","title_en":"Study Note: 2 Ioan 1:2","content_ro":"<p><strong>1:2<\/strong> Christian love is rooted in knowing <em>the truth<\/em>. The truth that <em>lives in us<\/em> is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who <em>will be with us forever<\/em>.<\/p>","content_en":"<p><strong>1:2<\/strong> Christian love is rooted in knowing <em>the truth<\/em>. The truth that <em>lives in us<\/em> is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who <em>will be with us forever<\/em>.<\/p>","summary_ro":"1:2 Christian love is rooted in knowing the truth. The truth that lives in us is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who will be with us forever.","summary_en":"1:2 Christian love is rooted in knowing the truth. The truth that lives in us is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who will be with us forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86871,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:2","title_en":"Study Note: 2 Ioan 1:2","content_ro":"<p><strong>1:2<\/strong> Christian love is rooted in knowing <em>the truth<\/em>. The truth that <em>lives in us<\/em> is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who <em>will be with us forever<\/em>.<\/p>","content_en":"<p><strong>1:2<\/strong> Christian love is rooted in knowing <em>the truth<\/em>. The truth that <em>lives in us<\/em> is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who <em>will be with us forever<\/em>.<\/p>","summary_ro":"1:2 Christian love is rooted in knowing the truth. The truth that lives in us is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who will be with us forever.","summary_en":"1:2 Christian love is rooted in knowing the truth. The truth that lives in us is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who will be with us forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114497,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:2","title_en":"Study Note: 2 Ioan 1:2","content_ro":"<p><strong>1:2<\/strong> Christian love is rooted in knowing <em>the truth<\/em>. The truth that <em>lives in us<\/em> is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who <em>will be with us forever<\/em>.<\/p>","content_en":"<p><strong>1:2<\/strong> Christian love is rooted in knowing <em>the truth<\/em>. The truth that <em>lives in us<\/em> is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who <em>will be with us forever<\/em>.<\/p>","summary_ro":"1:2 Christian love is rooted in knowing the truth. The truth that lives in us is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who will be with us forever.","summary_en":"1:2 Christian love is rooted in knowing the truth. The truth that lives in us is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who will be with us forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142123,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:2","title_en":"Study Note: 2 Ioan 1:2","content_ro":"<p><strong>1:2<\/strong> Christian love is rooted in knowing <em>the truth<\/em>. The truth that <em>lives in us<\/em> is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who <em>will be with us forever<\/em>.<\/p>","content_en":"<p><strong>1:2<\/strong> Christian love is rooted in knowing <em>the truth<\/em>. The truth that <em>lives in us<\/em> is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who <em>will be with us forever<\/em>.<\/p>","summary_ro":"1:2 Christian love is rooted in knowing the truth. The truth that lives in us is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who will be with us forever.","summary_en":"1:2 Christian love is rooted in knowing the truth. The truth that lives in us is more than just facts or doctrine; it is the presence of God (see John 14:15-17), who will be with us forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":29395,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Peace","title_en":"Peace","content_ro":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","content_en":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","summary_ro":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","summary_en":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59246,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:3","title_en":"Study Note: 2 Ioan 1:3","content_ro":"<p><strong>1:3<\/strong> <em>Grace, mercy, and peace<\/em> are blessings of which John is confident for those <em>who live in truth and love<\/em><em>,<\/em> and who demonstrate by their actions that they are God’s children.<\/p>","content_en":"<p><strong>1:3<\/strong> <em>Grace, mercy, and peace<\/em> are blessings of which John is confident for those <em>who live in truth and love<\/em><em>,<\/em> and who demonstrate by their actions that they are God’s children.<\/p>","summary_ro":"1:3 Grace, mercy, and peace are blessings of which John is confident for those who live in truth and love, and who demonstrate by their actions that they are God’s children.","summary_en":"1:3 Grace, mercy, and peace are blessings of which John is confident for those who live in truth and love, and who demonstrate by their actions that they are God’s children.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86872,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:3","title_en":"Study Note: 2 Ioan 1:3","content_ro":"<p><strong>1:3<\/strong> <em>Grace, mercy, and peace<\/em> are blessings of which John is confident for those <em>who live in truth and love<\/em><em>,<\/em> and who demonstrate by their actions that they are God’s children.<\/p>","content_en":"<p><strong>1:3<\/strong> <em>Grace, mercy, and peace<\/em> are blessings of which John is confident for those <em>who live in truth and love<\/em><em>,<\/em> and who demonstrate by their actions that they are God’s children.<\/p>","summary_ro":"1:3 Grace, mercy, and peace are blessings of which John is confident for those who live in truth and love, and who demonstrate by their actions that they are God’s children.","summary_en":"1:3 Grace, mercy, and peace are blessings of which John is confident for those who live in truth and love, and who demonstrate by their actions that they are God’s children.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114498,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:3","title_en":"Study Note: 2 Ioan 1:3","content_ro":"<p><strong>1:3<\/strong> <em>Grace, mercy, and peace<\/em> are blessings of which John is confident for those <em>who live in truth and love<\/em><em>,<\/em> and who demonstrate by their actions that they are God’s children.<\/p>","content_en":"<p><strong>1:3<\/strong> <em>Grace, mercy, and peace<\/em> are blessings of which John is confident for those <em>who live in truth and love<\/em><em>,<\/em> and who demonstrate by their actions that they are God’s children.<\/p>","summary_ro":"1:3 Grace, mercy, and peace are blessings of which John is confident for those who live in truth and love, and who demonstrate by their actions that they are God’s children.","summary_en":"1:3 Grace, mercy, and peace are blessings of which John is confident for those who live in truth and love, and who demonstrate by their actions that they are God’s children.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142124,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:3","title_en":"Study Note: 2 Ioan 1:3","content_ro":"<p><strong>1:3<\/strong> <em>Grace, mercy, and peace<\/em> are blessings of which John is confident for those <em>who live in truth and love<\/em><em>,<\/em> and who demonstrate by their actions that they are God’s children.<\/p>","content_en":"<p><strong>1:3<\/strong> <em>Grace, mercy, and peace<\/em> are blessings of which John is confident for those <em>who live in truth and love<\/em><em>,<\/em> and who demonstrate by their actions that they are God’s children.<\/p>","summary_ro":"1:3 Grace, mercy, and peace are blessings of which John is confident for those who live in truth and love, and who demonstrate by their actions that they are God’s children.","summary_en":"1:3 Grace, mercy, and peace are blessings of which John is confident for those who live in truth and love, and who demonstrate by their actions that they are God’s children.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65466,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93092,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120718,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148344,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":59247,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:4","title_en":"Study Note: 2 Ioan 1:4","content_ro":"<p><strong>1:4-11<\/strong> John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).<\/p>","content_en":"<p><strong>1:4-11<\/strong> John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).<\/p>","summary_ro":"1:4-11 John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).","summary_en":"1:4-11 John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86873,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:4","title_en":"Study Note: 2 Ioan 1:4","content_ro":"<p><strong>1:4-11<\/strong> John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).<\/p>","content_en":"<p><strong>1:4-11<\/strong> John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).<\/p>","summary_ro":"1:4-11 John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).","summary_en":"1:4-11 John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114499,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:4","title_en":"Study Note: 2 Ioan 1:4","content_ro":"<p><strong>1:4-11<\/strong> John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).<\/p>","content_en":"<p><strong>1:4-11<\/strong> John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).<\/p>","summary_ro":"1:4-11 John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).","summary_en":"1:4-11 John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142125,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:4","title_en":"Study Note: 2 Ioan 1:4","content_ro":"<p><strong>1:4-11<\/strong> John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).<\/p>","content_en":"<p><strong>1:4-11<\/strong> John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).<\/p>","summary_ro":"1:4-11 John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).","summary_en":"1:4-11 John now applies the truth and love that he mentioned in the introduction (1:1-3) to the readers’ situation. Living in truth and love means maintaining fellowship with true Christians (1:4-6), but also discerning false teachers and refusing to listen to them or help them (1:7-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":7233,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Commandment, the New","title_en":"Commandment, the New","content_ro":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","content_en":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","summary_ro":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","summary_en":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20312,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59248,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:5","title_en":"Study Note: 2 Ioan 1:5","content_ro":"<p><strong>1:5<\/strong> <em>I am writing to remind you, dear friends:<\/em> Literally <em>I urge you, lady.<\/em> See study note on 1:1.<\/p>","content_en":"<p><strong>1:5<\/strong> <em>I am writing to remind you, dear friends:<\/em> Literally <em>I urge you, lady.<\/em> See study note on 1:1.<\/p>","summary_ro":"1:5 I am writing to remind you, dear friends: Literally I urge you, lady. See study note on 1:1.","summary_en":"1:5 I am writing to remind you, dear friends: Literally I urge you, lady. See study note on 1:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86874,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:5","title_en":"Study Note: 2 Ioan 1:5","content_ro":"<p><strong>1:5<\/strong> <em>I am writing to remind you, dear friends:<\/em> Literally <em>I urge you, lady.<\/em> See study note on 1:1.<\/p>","content_en":"<p><strong>1:5<\/strong> <em>I am writing to remind you, dear friends:<\/em> Literally <em>I urge you, lady.<\/em> See study note on 1:1.<\/p>","summary_ro":"1:5 I am writing to remind you, dear friends: Literally I urge you, lady. See study note on 1:1.","summary_en":"1:5 I am writing to remind you, dear friends: Literally I urge you, lady. See study note on 1:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114500,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:5","title_en":"Study Note: 2 Ioan 1:5","content_ro":"<p><strong>1:5<\/strong> <em>I am writing to remind you, dear friends:<\/em> Literally <em>I urge you, lady.<\/em> See study note on 1:1.<\/p>","content_en":"<p><strong>1:5<\/strong> <em>I am writing to remind you, dear friends:<\/em> Literally <em>I urge you, lady.<\/em> See study note on 1:1.<\/p>","summary_ro":"1:5 I am writing to remind you, dear friends: Literally I urge you, lady. See study note on 1:1.","summary_en":"1:5 I am writing to remind you, dear friends: Literally I urge you, lady. See study note on 1:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142126,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:5","title_en":"Study Note: 2 Ioan 1:5","content_ro":"<p><strong>1:5<\/strong> <em>I am writing to remind you, dear friends:<\/em> Literally <em>I urge you, lady.<\/em> See study note on 1:1.<\/p>","content_en":"<p><strong>1:5<\/strong> <em>I am writing to remind you, dear friends:<\/em> Literally <em>I urge you, lady.<\/em> See study note on 1:1.<\/p>","summary_ro":"1:5 I am writing to remind you, dear friends: Literally I urge you, lady. See study note on 1:1.","summary_en":"1:5 I am writing to remind you, dear friends: Literally I urge you, lady. See study note on 1:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":20313,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40120,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"New but Not New","title_en":"New but Not New","content_ro":"<h3>New but Not New<\/h3>\n<blockquote><p>Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” because of false prophets in the churches (1 Jn 4:1) who were leading people into heresy by new and different teaching (2 Jn 1:9). The best protection against that deception was to obey what Jesus taught “of old,” including the new commandment (vv 6-7).<\/p><\/blockquote>","content_en":"<h3>New but Not New<\/h3>\n<blockquote><p>Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” because of false prophets in the churches (1 Jn 4:1) who were leading people into heresy by new and different teaching (2 Jn 1:9). The best protection against that deception was to obey what Jesus taught “of old,” including the new commandment (vv 6-7).<\/p><\/blockquote>","summary_ro":"New but Not New Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” beca...","summary_en":"New but Not New Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” beca...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40123,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"New but Not New","title_en":"New but Not New","content_ro":"<h3>New but Not New<\/h3>\n<blockquote><p>Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” because of false prophets in the churches (1 Jn 4:1) who were leading people into heresy by new and different teaching (2 Jn 1:9). The best protection against that deception was to obey what Jesus taught “of old,” including the new commandment (vv 6-7).<\/p><\/blockquote>","content_en":"<h3>New but Not New<\/h3>\n<blockquote><p>Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” because of false prophets in the churches (1 Jn 4:1) who were leading people into heresy by new and different teaching (2 Jn 1:9). The best protection against that deception was to obey what Jesus taught “of old,” including the new commandment (vv 6-7).<\/p><\/blockquote>","summary_ro":"New but Not New Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” beca...","summary_en":"New but Not New Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” beca...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":2207,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Antichrist","title_en":"Antichrist","content_ro":"<h3>ANTICHRIST<\/h3>\n<p>According to 1 John, anyone who denies that Jesus is the Christ, that he is the unique Son of God, or that he has come in the flesh. The biblical term, however, principally refers to a particular person in whom that denial reaches its consummate expression and who will play a key role in the final stage of history.<\/p>\n<p>The word “antichrist” occurs only four times, all in John’s epistles (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). First John 2:18 refers also to “many antichrists.” John assumed that his Christian readers knew about the Antichrist and had been taught to expect his coming (1 Jn 2:18-27). The presence of many antichrists, in fact, indicated that the end times had arrived. But John warned that a final Antichrist who, like the others, would deny that Jesus is the Christ, would yet make an appearance.<\/p>\n\n<p>John further described any person or message that did not “confess Jesus” as being of the spirit of the antichrist (1 Jn 4:3). In his brief Second Epistle, John referred to “many deceivers” who would not acknowledge the coming of Jesus Christ in the flesh (2 Jn 1:7). Such a person, he wrote, was “the deceiver and the antichrist.”<\/p>\n<p><em>See also<\/em> False Christs, False Messiahs; Mark of the Beast; Prophets, False; Beast; Revelation, Book of.<\/p>","content_en":"<h3>ANTICHRIST<\/h3>\n<p>According to 1 John, anyone who denies that Jesus is the Christ, that he is the unique Son of God, or that he has come in the flesh. The biblical term, however, principally refers to a particular person in whom that denial reaches its consummate expression and who will play a key role in the final stage of history.<\/p>\n<p>The word “antichrist” occurs only four times, all in John’s epistles (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). First John 2:18 refers also to “many antichrists.” John assumed that his Christian readers knew about the Antichrist and had been taught to expect his coming (1 Jn 2:18-27). The presence of many antichrists, in fact, indicated that the end times had arrived. But John warned that a final Antichrist who, like the others, would deny that Jesus is the Christ, would yet make an appearance.<\/p>\n\n<p>John further described any person or message that did not “confess Jesus” as being of the spirit of the antichrist (1 Jn 4:3). In his brief Second Epistle, John referred to “many deceivers” who would not acknowledge the coming of Jesus Christ in the flesh (2 Jn 1:7). Such a person, he wrote, was “the deceiver and the antichrist.”<\/p>\n<p><em>See also<\/em> False Christs, False Messiahs; Mark of the Beast; Prophets, False; Beast; Revelation, Book of.<\/p>","summary_ro":"ANTICHRIST According to 1 John, anyone who denies that Jesus is the Christ, that he is the unique Son of God, or that he has come in the flesh. The biblical term, however, principally refers to a particular person in whom that denial reaches its consummate expression and who will play a key role in the final stage of history. The word “antichrist” occurs only four times, all in John’s epistles (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). First John 2:18 refers also to “many antichrists.” John assumed that...","summary_en":"ANTICHRIST According to 1 John, anyone who denies that Jesus is the Christ, that he is the unique Son of God, or that he has come in the flesh. The biblical term, however, principally refers to a particular person in whom that denial reaches its consummate expression and who will play a key role in the final stage of history. The word “antichrist” occurs only four times, all in John’s epistles (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). First John 2:18 refers also to “many antichrists.” John assumed that...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4037,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beast","title_en":"Beast","content_ro":"<h3>BEAST<\/h3>\n<p>Animal in both the OT and NT, having in some cases a figurative significance. The word has a variety of meanings in the OT. Some of the diversity is due to inconsistent translations of several Hebrew words that can signify “living creature” as well as “beast,” but which have sometimes been translated only as “beast.” In the OT, therefore, beast can refer to the following:<\/p>\n<p>1. In general, any animal (e.g., Gn 1:24; Ps 36:6), but often distinguished from fish, birds, and insects (e.g., Gn 6:7; Lv 11:2; Dt 4:17; Jb 12:7; 35:11; Zep 1:3).<\/p>\n<li>2. A domesticated animal (e.g., Ex 19:13; 22:10; Nm 3:13; 31:47; Jgs 20:48; Prv 12:10; Jer 21:6; Zec 8:10).<\/li>\n<li>3. A wild and sometimes carnivorous animal (e.g., Gn 37:20; Ex 23:11; Dt 28:26; 1 Sm 17:44; Ez 14:15).<\/li>\n<li>4. The figurative usage of the word “beast” is most apparent in the books of Daniel and Revelation. In Daniel (especially Dn 7) the beast is a symbol of a world ruler who persecutes and oppresses the people of God. In Revelation the apostle John took over that concept with its vivid imagery to speak of the final persecution of God’s people at the end of history. John’s beast in its apostasy closely resembles the “antichrist” of his earlier epistles (1 Jn 2:18, 22; 4:3; 2 Jn 1:7) and Paul’s “man of lawlessness” (2 Thes 2:3). Many Bible commentators regard the three as designating the same individual. <em>See<\/em> Antichrist; Armageddon; Mark of the Beast; Revelation, Book of.<\/li>","content_en":"<h3>BEAST<\/h3>\n<p>Animal in both the OT and NT, having in some cases a figurative significance. The word has a variety of meanings in the OT. Some of the diversity is due to inconsistent translations of several Hebrew words that can signify “living creature” as well as “beast,” but which have sometimes been translated only as “beast.” In the OT, therefore, beast can refer to the following:<\/p>\n<p>1. In general, any animal (e.g., Gn 1:24; Ps 36:6), but often distinguished from fish, birds, and insects (e.g., Gn 6:7; Lv 11:2; Dt 4:17; Jb 12:7; 35:11; Zep 1:3).<\/p>\n<li>2. A domesticated animal (e.g., Ex 19:13; 22:10; Nm 3:13; 31:47; Jgs 20:48; Prv 12:10; Jer 21:6; Zec 8:10).<\/li>\n<li>3. A wild and sometimes carnivorous animal (e.g., Gn 37:20; Ex 23:11; Dt 28:26; 1 Sm 17:44; Ez 14:15).<\/li>\n<li>4. The figurative usage of the word “beast” is most apparent in the books of Daniel and Revelation. In Daniel (especially Dn 7) the beast is a symbol of a world ruler who persecutes and oppresses the people of God. In Revelation the apostle John took over that concept with its vivid imagery to speak of the final persecution of God’s people at the end of history. John’s beast in its apostasy closely resembles the “antichrist” of his earlier epistles (1 Jn 2:18, 22; 4:3; 2 Jn 1:7) and Paul’s “man of lawlessness” (2 Thes 2:3). Many Bible commentators regard the three as designating the same individual. <em>See<\/em> Antichrist; Armageddon; Mark of the Beast; Revelation, Book of.<\/li>","summary_ro":"BEAST Animal in both the OT and NT, having in some cases a figurative significance. The word has a variety of meanings in the OT. Some of the diversity is due to inconsistent translations of several Hebrew words that can signify “living creature” as well as “beast,” but which have sometimes been translated only as “beast.” In the OT, therefore, beast can refer to the following: 1. In general, any animal (e.g., Gn 1:24; Ps 36:6), but often distinguished from fish, birds, and insects (e.g., Gn ...","summary_en":"BEAST Animal in both the OT and NT, having in some cases a figurative significance. The word has a variety of meanings in the OT. Some of the diversity is due to inconsistent translations of several Hebrew words that can signify “living creature” as well as “beast,” but which have sometimes been translated only as “beast.” In the OT, therefore, beast can refer to the following: 1. In general, any animal (e.g., Gn 1:24; Ps 36:6), but often distinguished from fish, birds, and insects (e.g., Gn ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35575,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"unto Death*, Sin","title_en":"unto Death*, Sin","content_ro":"<h3>SIN UNTO DEATH*<\/h3>\n<p>Sin mentioned in 1 John 5:16; in this verse John discourages prayer for those who sin in this way. Most likely, John was speaking of those who decisively turn their backs upon the truth, as well as those false teachers who deceive the church (Heb 6:4-6; 2 Jn 1:7-9).<\/p>\n<p><em>See also<\/em> Blasphemy; Sin.<\/p>","content_en":"<h3>SIN UNTO DEATH*<\/h3>\n<p>Sin mentioned in 1 John 5:16; in this verse John discourages prayer for those who sin in this way. Most likely, John was speaking of those who decisively turn their backs upon the truth, as well as those false teachers who deceive the church (Heb 6:4-6; 2 Jn 1:7-9).<\/p>\n<p><em>See also<\/em> Blasphemy; Sin.<\/p>","summary_ro":"SIN UNTO DEATH* Sin mentioned in 1 John 5:16; in this verse John discourages prayer for those who sin in this way. Most likely, John was speaking of those who decisively turn their backs upon the truth, as well as those false teachers who deceive the church (Heb 6:4-6; 2 Jn 1:7-9). See also Blasphemy; Sin.","summary_en":"SIN UNTO DEATH* Sin mentioned in 1 John 5:16; in this verse John discourages prayer for those who sin in this way. Most likely, John was speaking of those who decisively turn their backs upon the truth, as well as those false teachers who deceive the church (Heb 6:4-6; 2 Jn 1:7-9). See also Blasphemy; Sin.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59249,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:7","title_en":"Study Note: 2 Ioan 1:7","content_ro":"<p><strong>1:7<\/strong> <em>many deceivers have gone out into the world:<\/em> Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is <em>a deceiver<\/em><em>,<\/em> because they mislead unwary believers, <em>and an antichrist<\/em><em>,<\/em> because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.<\/p>","content_en":"<p><strong>1:7<\/strong> <em>many deceivers have gone out into the world:<\/em> Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is <em>a deceiver<\/em><em>,<\/em> because they mislead unwary believers, <em>and an antichrist<\/em><em>,<\/em> because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.<\/p>","summary_ro":"1:7 many deceivers have gone out into the world: Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is a deceiver, because they mislead unwary believers, and an antichrist, because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.","summary_en":"1:7 many deceivers have gone out into the world: Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is a deceiver, because they mislead unwary believers, and an antichrist, because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86875,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:7","title_en":"Study Note: 2 Ioan 1:7","content_ro":"<p><strong>1:7<\/strong> <em>many deceivers have gone out into the world:<\/em> Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is <em>a deceiver<\/em><em>,<\/em> because they mislead unwary believers, <em>and an antichrist<\/em><em>,<\/em> because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.<\/p>","content_en":"<p><strong>1:7<\/strong> <em>many deceivers have gone out into the world:<\/em> Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is <em>a deceiver<\/em><em>,<\/em> because they mislead unwary believers, <em>and an antichrist<\/em><em>,<\/em> because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.<\/p>","summary_ro":"1:7 many deceivers have gone out into the world: Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is a deceiver, because they mislead unwary believers, and an antichrist, because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.","summary_en":"1:7 many deceivers have gone out into the world: Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is a deceiver, because they mislead unwary believers, and an antichrist, because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114501,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:7","title_en":"Study Note: 2 Ioan 1:7","content_ro":"<p><strong>1:7<\/strong> <em>many deceivers have gone out into the world:<\/em> Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is <em>a deceiver<\/em><em>,<\/em> because they mislead unwary believers, <em>and an antichrist<\/em><em>,<\/em> because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.<\/p>","content_en":"<p><strong>1:7<\/strong> <em>many deceivers have gone out into the world:<\/em> Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is <em>a deceiver<\/em><em>,<\/em> because they mislead unwary believers, <em>and an antichrist<\/em><em>,<\/em> because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.<\/p>","summary_ro":"1:7 many deceivers have gone out into the world: Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is a deceiver, because they mislead unwary believers, and an antichrist, because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.","summary_en":"1:7 many deceivers have gone out into the world: Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is a deceiver, because they mislead unwary believers, and an antichrist, because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142127,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:7","title_en":"Study Note: 2 Ioan 1:7","content_ro":"<p><strong>1:7<\/strong> <em>many deceivers have gone out into the world:<\/em> Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is <em>a deceiver<\/em><em>,<\/em> because they mislead unwary believers, <em>and an antichrist<\/em><em>,<\/em> because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.<\/p>","content_en":"<p><strong>1:7<\/strong> <em>many deceivers have gone out into the world:<\/em> Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is <em>a deceiver<\/em><em>,<\/em> because they mislead unwary believers, <em>and an antichrist<\/em><em>,<\/em> because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.<\/p>","summary_ro":"1:7 many deceivers have gone out into the world: Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is a deceiver, because they mislead unwary believers, and an antichrist, because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.","summary_en":"1:7 many deceivers have gone out into the world: Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is a deceiver, because they mislead unwary believers, and an antichrist, because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64532,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Little Horn","title_en":"The Little Horn","content_ro":"<h3>The Little Horn<\/h3>\n<p>The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\n<p>What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\n<p>It is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p>Regardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the <span>Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","content_en":"<h3>The Little Horn<\/h3>\n<p>The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\n<p>What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\n<p>It is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p>Regardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the <span>Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","summary_ro":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","summary_en":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64566,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Seventy Sets of Seven","title_en":"The Seventy Sets of Seven","content_ro":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","content_en":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","summary_ro":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","summary_en":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67874,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Early Christian Heresies","title_en":"Early Christian Heresies","content_ro":"<h3>Early Christian Heresies<\/h3>\n<p>The Greek word <span class=\"greek\" lang=\"el\">hairesis<\/span>, originally meaning “choice,” designates a <em>sect<\/em> or <em>faction.<\/em> For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word <span class=\"greek\" lang=\"el\">hairesis<\/span> denotes nothing more than a sect.<\/p>\n<p>After the church grew and developed, any factious group within a local church was called a <span class=\"greek\" lang=\"el\">hairesis<\/span>—that is, a sect that held opinions contrary to the truths established by the apostles. This is what Paul meant when he warned the Corinthian church that factious <em>sects<\/em> would develop among them (1 Cor 11:19).<\/p>\n<p>Eventually, the word <em>heresy<\/em> came to connote teaching that deviates from the norm and causes individuals to break away from orthodoxy. Thus, Peter warned Christians about false teachers who would try to deceive believers with their heretical teachings (2 Pet 2:1). In the modern era, this is how the word <em>heresy<\/em> is usually understood; it is unorthodox teaching that damages the faith of some believers and causes divisive factions within the church.<\/p>\n<p>Two heresies were particularly prevalent in the church around the time of John’s writings: Gnosticism and Docetism.<\/p>\n<p><strong>Gnosticism<\/strong> is characterized by claims to obscure and mystical knowledge. Many Gnostics believed in a hierarchy of beings in which there was an eternal god, from whom came a series of emanations of lesser spiritual beings, including the creator god, who was considered evil. This creator god fashioned the material world, including human beings. Thus, bearing similarities with Platonic thought, this strand of Gnostics believed that everything material was evil and that there was a more “real” spiritual realm. The goal for these Gnostics was to discover the spiritual seed within them—through secret knowledge (gnōsis)—which would enable them to leave the physical realm and join the spiritual realm. This generated varied responses to the physical realm, with some Gnostics practicing strict, ascetic avoidance of physical pleasure, while others indulged heavily in the “flesh,” regarding their actions in relation to this world as inconsequential.<\/p>\n<p>Gnosticism developed through the interweaving of Christianity with Greek philosophy and emphasizes the need for additional, special knowledge that redefines the terms and practices of orthodox Christianity into something quite different. The Gnostics often incorporated Christ into their belief system, considering the Christ to be one of the various emanations from the supreme being. According to many Gnostics, this Christ taught some of his followers how to discover the spiritual spark within them and join the spiritual realm.<\/p>\n<p>A significant amount of Christian writings from the first couple of centuries of the church’s existence were penned as a response to Gnostic heresy.<\/p>\n<p><strong>Docetism<\/strong>, a form of Gnosticism, held that Christ only seemed to have a human body with physical birth, death, and resurrection (<span class=\"greek\" lang=\"el\">dokeō<\/span> is a Greek verb meaning “to seem”). An early Docetist was Cerinthus, who argued that the spiritual “Christ” came upon the human Jesus at his baptism and was present with him during his ministry, but departed prior to his suffering and death. This movement was concerned with protecting the divinity of God from being polluted by the human nature of Jesus. According to early church tradition, John vehemently opposed Cerinthus’s teachings (see Irenaeus, <em>Against Heresies<\/em> 3.3.4; cp. 1 Jn 5:5-8; 2 Jn 1:7).<\/p>\n<p>True Christians believe in the Incarnation—God becoming a real human being with flesh and blood. Jesus’ humanity was not a facade. He was truly human, sharing our flesh and blood, so that he could provide salvation for humanity through his own flesh and blood. Ignatius, a student of the apostle John and later the bishop of Antioch, wrote a series of letters refuting Docetism. Ignatius was the first one outside the New Testament writers to speak of the virgin birth of Jesus. He also emphasized the fact that the apostles touched the body of their risen Lord, and he said it was possible for him to face martyrdom with courage because of the real suffering of Jesus Christ on the cross and his physical resurrection.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 8:9-24; 2 Cor 11:1-15; Col 1:23; 2:6-23; 1 Tim 6:20; 2 Pet 2:1-22; 1 Jn 4:2-3; 5:5-8; 2 Jn 1:7-11; 3 Jn 1:9-12; Rev 2:2, 14-16, 20-25<\/p>","content_en":"<h3>Early Christian Heresies<\/h3>\n<p>The Greek word <span class=\"greek\" lang=\"el\">hairesis<\/span>, originally meaning “choice,” designates a <em>sect<\/em> or <em>faction.<\/em> For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word <span class=\"greek\" lang=\"el\">hairesis<\/span> denotes nothing more than a sect.<\/p>\n<p>After the church grew and developed, any factious group within a local church was called a <span class=\"greek\" lang=\"el\">hairesis<\/span>—that is, a sect that held opinions contrary to the truths established by the apostles. This is what Paul meant when he warned the Corinthian church that factious <em>sects<\/em> would develop among them (1 Cor 11:19).<\/p>\n<p>Eventually, the word <em>heresy<\/em> came to connote teaching that deviates from the norm and causes individuals to break away from orthodoxy. Thus, Peter warned Christians about false teachers who would try to deceive believers with their heretical teachings (2 Pet 2:1). In the modern era, this is how the word <em>heresy<\/em> is usually understood; it is unorthodox teaching that damages the faith of some believers and causes divisive factions within the church.<\/p>\n<p>Two heresies were particularly prevalent in the church around the time of John’s writings: Gnosticism and Docetism.<\/p>\n<p><strong>Gnosticism<\/strong> is characterized by claims to obscure and mystical knowledge. Many Gnostics believed in a hierarchy of beings in which there was an eternal god, from whom came a series of emanations of lesser spiritual beings, including the creator god, who was considered evil. This creator god fashioned the material world, including human beings. Thus, bearing similarities with Platonic thought, this strand of Gnostics believed that everything material was evil and that there was a more “real” spiritual realm. The goal for these Gnostics was to discover the spiritual seed within them—through secret knowledge (gnōsis)—which would enable them to leave the physical realm and join the spiritual realm. This generated varied responses to the physical realm, with some Gnostics practicing strict, ascetic avoidance of physical pleasure, while others indulged heavily in the “flesh,” regarding their actions in relation to this world as inconsequential.<\/p>\n<p>Gnosticism developed through the interweaving of Christianity with Greek philosophy and emphasizes the need for additional, special knowledge that redefines the terms and practices of orthodox Christianity into something quite different. The Gnostics often incorporated Christ into their belief system, considering the Christ to be one of the various emanations from the supreme being. According to many Gnostics, this Christ taught some of his followers how to discover the spiritual spark within them and join the spiritual realm.<\/p>\n<p>A significant amount of Christian writings from the first couple of centuries of the church’s existence were penned as a response to Gnostic heresy.<\/p>\n<p><strong>Docetism<\/strong>, a form of Gnosticism, held that Christ only seemed to have a human body with physical birth, death, and resurrection (<span class=\"greek\" lang=\"el\">dokeō<\/span> is a Greek verb meaning “to seem”). An early Docetist was Cerinthus, who argued that the spiritual “Christ” came upon the human Jesus at his baptism and was present with him during his ministry, but departed prior to his suffering and death. This movement was concerned with protecting the divinity of God from being polluted by the human nature of Jesus. According to early church tradition, John vehemently opposed Cerinthus’s teachings (see Irenaeus, <em>Against Heresies<\/em> 3.3.4; cp. 1 Jn 5:5-8; 2 Jn 1:7).<\/p>\n<p>True Christians believe in the Incarnation—God becoming a real human being with flesh and blood. Jesus’ humanity was not a facade. He was truly human, sharing our flesh and blood, so that he could provide salvation for humanity through his own flesh and blood. Ignatius, a student of the apostle John and later the bishop of Antioch, wrote a series of letters refuting Docetism. Ignatius was the first one outside the New Testament writers to speak of the virgin birth of Jesus. He also emphasized the fact that the apostles touched the body of their risen Lord, and he said it was possible for him to face martyrdom with courage because of the real suffering of Jesus Christ on the cross and his physical resurrection.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 8:9-24; 2 Cor 11:1-15; Col 1:23; 2:6-23; 1 Tim 6:20; 2 Pet 2:1-22; 1 Jn 4:2-3; 5:5-8; 2 Jn 1:7-11; 3 Jn 1:9-12; Rev 2:2, 14-16, 20-25<\/p>","summary_ro":"Early Christian Heresies The Greek word hairesis, originally meaning “choice,” designates a sect or faction. For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word hairesis denotes nothing more than a sect. After the church grew and developed, any factious group within a local church was called a hairesis—that is, a...","summary_en":"Early Christian Heresies The Greek word hairesis, originally meaning “choice,” designates a sect or faction. For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word hairesis denotes nothing more than a sect. After the church grew and developed, any factious group within a local church was called a hairesis—that is, a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68058,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Antichrist","title_en":"The Antichrist","content_ro":"<h3>The Antichrist<\/h3>\n<p>The term <em>antichrist<\/em> appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7).<\/p>\n<p>Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichrist,” this “man of lawlessness,” like the “antichrists” described in John’s letters, will stand in opposition to the truth.<\/p>\n<p>In Revelation 13, the hostile spirit opposed to Christ is personified by “another beast” who serves the dragon (Satan) and the first beast. The number of this antichrist, 666, probably stood for Nero and perhaps for the emperor Domitian (see study note on 17:8). Emperor worship—which proclaimed “Caesar is Lord!”—was a pseudo-religion that stood in opposition to proclaiming Christ as Lord.<\/p>\n<p>Whether John expected a final antichrist even greater than a political figure like Nero or Domitian is uncertain. Either way, Christians must take seriously the presence of evil and its opposition to Christ in the people and power structures of the world. Resisting these enemies may lead to persecution and even death, but our hope rests in ultimate victory through Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Thes 2:3-10; 1 Jn 2:18, 22; 4:2-3; 2 Jn 1:7; Rev 13:11<\/p>","content_en":"<h3>The Antichrist<\/h3>\n<p>The term <em>antichrist<\/em> appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7).<\/p>\n<p>Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichrist,” this “man of lawlessness,” like the “antichrists” described in John’s letters, will stand in opposition to the truth.<\/p>\n<p>In Revelation 13, the hostile spirit opposed to Christ is personified by “another beast” who serves the dragon (Satan) and the first beast. The number of this antichrist, 666, probably stood for Nero and perhaps for the emperor Domitian (see study note on 17:8). Emperor worship—which proclaimed “Caesar is Lord!”—was a pseudo-religion that stood in opposition to proclaiming Christ as Lord.<\/p>\n<p>Whether John expected a final antichrist even greater than a political figure like Nero or Domitian is uncertain. Either way, Christians must take seriously the presence of evil and its opposition to Christ in the people and power structures of the world. Resisting these enemies may lead to persecution and even death, but our hope rests in ultimate victory through Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Thes 2:3-10; 1 Jn 2:18, 22; 4:2-3; 2 Jn 1:7; Rev 13:11<\/p>","summary_ro":"The Antichrist The term antichrist appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7). Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichris...","summary_en":"The Antichrist The term antichrist appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7). Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichris...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92158,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Little Horn","title_en":"The Little Horn","content_ro":"<h3>The Little Horn<\/h3>\n<p>The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\n<p>What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\n<p>It is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p>Regardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the <span>Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","content_en":"<h3>The Little Horn<\/h3>\n<p>The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\n<p>What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\n<p>It is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p>Regardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the <span>Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","summary_ro":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","summary_en":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92192,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Seventy Sets of Seven","title_en":"The Seventy Sets of Seven","content_ro":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","content_en":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","summary_ro":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","summary_en":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95500,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Early Christian Heresies","title_en":"Early Christian Heresies","content_ro":"<h3>Early Christian Heresies<\/h3>\n<p>The Greek word <span class=\"greek\" lang=\"el\">hairesis<\/span>, originally meaning “choice,” designates a <em>sect<\/em> or <em>faction.<\/em> For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word <span class=\"greek\" lang=\"el\">hairesis<\/span> denotes nothing more than a sect.<\/p>\n<p>After the church grew and developed, any factious group within a local church was called a <span class=\"greek\" lang=\"el\">hairesis<\/span>—that is, a sect that held opinions contrary to the truths established by the apostles. This is what Paul meant when he warned the Corinthian church that factious <em>sects<\/em> would develop among them (1 Cor 11:19).<\/p>\n<p>Eventually, the word <em>heresy<\/em> came to connote teaching that deviates from the norm and causes individuals to break away from orthodoxy. Thus, Peter warned Christians about false teachers who would try to deceive believers with their heretical teachings (2 Pet 2:1). In the modern era, this is how the word <em>heresy<\/em> is usually understood; it is unorthodox teaching that damages the faith of some believers and causes divisive factions within the church.<\/p>\n<p>Two heresies were particularly prevalent in the church around the time of John’s writings: Gnosticism and Docetism.<\/p>\n<p><strong>Gnosticism<\/strong> is characterized by claims to obscure and mystical knowledge. Many Gnostics believed in a hierarchy of beings in which there was an eternal god, from whom came a series of emanations of lesser spiritual beings, including the creator god, who was considered evil. This creator god fashioned the material world, including human beings. Thus, bearing similarities with Platonic thought, this strand of Gnostics believed that everything material was evil and that there was a more “real” spiritual realm. The goal for these Gnostics was to discover the spiritual seed within them—through secret knowledge (gnōsis)—which would enable them to leave the physical realm and join the spiritual realm. This generated varied responses to the physical realm, with some Gnostics practicing strict, ascetic avoidance of physical pleasure, while others indulged heavily in the “flesh,” regarding their actions in relation to this world as inconsequential.<\/p>\n<p>Gnosticism developed through the interweaving of Christianity with Greek philosophy and emphasizes the need for additional, special knowledge that redefines the terms and practices of orthodox Christianity into something quite different. The Gnostics often incorporated Christ into their belief system, considering the Christ to be one of the various emanations from the supreme being. According to many Gnostics, this Christ taught some of his followers how to discover the spiritual spark within them and join the spiritual realm.<\/p>\n<p>A significant amount of Christian writings from the first couple of centuries of the church’s existence were penned as a response to Gnostic heresy.<\/p>\n<p><strong>Docetism<\/strong>, a form of Gnosticism, held that Christ only seemed to have a human body with physical birth, death, and resurrection (<span class=\"greek\" lang=\"el\">dokeō<\/span> is a Greek verb meaning “to seem”). An early Docetist was Cerinthus, who argued that the spiritual “Christ” came upon the human Jesus at his baptism and was present with him during his ministry, but departed prior to his suffering and death. This movement was concerned with protecting the divinity of God from being polluted by the human nature of Jesus. According to early church tradition, John vehemently opposed Cerinthus’s teachings (see Irenaeus, <em>Against Heresies<\/em> 3.3.4; cp. 1 Jn 5:5-8; 2 Jn 1:7).<\/p>\n<p>True Christians believe in the Incarnation—God becoming a real human being with flesh and blood. Jesus’ humanity was not a facade. He was truly human, sharing our flesh and blood, so that he could provide salvation for humanity through his own flesh and blood. Ignatius, a student of the apostle John and later the bishop of Antioch, wrote a series of letters refuting Docetism. Ignatius was the first one outside the New Testament writers to speak of the virgin birth of Jesus. He also emphasized the fact that the apostles touched the body of their risen Lord, and he said it was possible for him to face martyrdom with courage because of the real suffering of Jesus Christ on the cross and his physical resurrection.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 8:9-24; 2 Cor 11:1-15; Col 1:23; 2:6-23; 1 Tim 6:20; 2 Pet 2:1-22; 1 Jn 4:2-3; 5:5-8; 2 Jn 1:7-11; 3 Jn 1:9-12; Rev 2:2, 14-16, 20-25<\/p>","content_en":"<h3>Early Christian Heresies<\/h3>\n<p>The Greek word <span class=\"greek\" lang=\"el\">hairesis<\/span>, originally meaning “choice,” designates a <em>sect<\/em> or <em>faction.<\/em> For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word <span class=\"greek\" lang=\"el\">hairesis<\/span> denotes nothing more than a sect.<\/p>\n<p>After the church grew and developed, any factious group within a local church was called a <span class=\"greek\" lang=\"el\">hairesis<\/span>—that is, a sect that held opinions contrary to the truths established by the apostles. This is what Paul meant when he warned the Corinthian church that factious <em>sects<\/em> would develop among them (1 Cor 11:19).<\/p>\n<p>Eventually, the word <em>heresy<\/em> came to connote teaching that deviates from the norm and causes individuals to break away from orthodoxy. Thus, Peter warned Christians about false teachers who would try to deceive believers with their heretical teachings (2 Pet 2:1). In the modern era, this is how the word <em>heresy<\/em> is usually understood; it is unorthodox teaching that damages the faith of some believers and causes divisive factions within the church.<\/p>\n<p>Two heresies were particularly prevalent in the church around the time of John’s writings: Gnosticism and Docetism.<\/p>\n<p><strong>Gnosticism<\/strong> is characterized by claims to obscure and mystical knowledge. Many Gnostics believed in a hierarchy of beings in which there was an eternal god, from whom came a series of emanations of lesser spiritual beings, including the creator god, who was considered evil. This creator god fashioned the material world, including human beings. Thus, bearing similarities with Platonic thought, this strand of Gnostics believed that everything material was evil and that there was a more “real” spiritual realm. The goal for these Gnostics was to discover the spiritual seed within them—through secret knowledge (gnōsis)—which would enable them to leave the physical realm and join the spiritual realm. This generated varied responses to the physical realm, with some Gnostics practicing strict, ascetic avoidance of physical pleasure, while others indulged heavily in the “flesh,” regarding their actions in relation to this world as inconsequential.<\/p>\n<p>Gnosticism developed through the interweaving of Christianity with Greek philosophy and emphasizes the need for additional, special knowledge that redefines the terms and practices of orthodox Christianity into something quite different. The Gnostics often incorporated Christ into their belief system, considering the Christ to be one of the various emanations from the supreme being. According to many Gnostics, this Christ taught some of his followers how to discover the spiritual spark within them and join the spiritual realm.<\/p>\n<p>A significant amount of Christian writings from the first couple of centuries of the church’s existence were penned as a response to Gnostic heresy.<\/p>\n<p><strong>Docetism<\/strong>, a form of Gnosticism, held that Christ only seemed to have a human body with physical birth, death, and resurrection (<span class=\"greek\" lang=\"el\">dokeō<\/span> is a Greek verb meaning “to seem”). An early Docetist was Cerinthus, who argued that the spiritual “Christ” came upon the human Jesus at his baptism and was present with him during his ministry, but departed prior to his suffering and death. This movement was concerned with protecting the divinity of God from being polluted by the human nature of Jesus. According to early church tradition, John vehemently opposed Cerinthus’s teachings (see Irenaeus, <em>Against Heresies<\/em> 3.3.4; cp. 1 Jn 5:5-8; 2 Jn 1:7).<\/p>\n<p>True Christians believe in the Incarnation—God becoming a real human being with flesh and blood. Jesus’ humanity was not a facade. He was truly human, sharing our flesh and blood, so that he could provide salvation for humanity through his own flesh and blood. Ignatius, a student of the apostle John and later the bishop of Antioch, wrote a series of letters refuting Docetism. Ignatius was the first one outside the New Testament writers to speak of the virgin birth of Jesus. He also emphasized the fact that the apostles touched the body of their risen Lord, and he said it was possible for him to face martyrdom with courage because of the real suffering of Jesus Christ on the cross and his physical resurrection.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 8:9-24; 2 Cor 11:1-15; Col 1:23; 2:6-23; 1 Tim 6:20; 2 Pet 2:1-22; 1 Jn 4:2-3; 5:5-8; 2 Jn 1:7-11; 3 Jn 1:9-12; Rev 2:2, 14-16, 20-25<\/p>","summary_ro":"Early Christian Heresies The Greek word hairesis, originally meaning “choice,” designates a sect or faction. For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word hairesis denotes nothing more than a sect. After the church grew and developed, any factious group within a local church was called a hairesis—that is, a...","summary_en":"Early Christian Heresies The Greek word hairesis, originally meaning “choice,” designates a sect or faction. For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word hairesis denotes nothing more than a sect. After the church grew and developed, any factious group within a local church was called a hairesis—that is, a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95684,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Antichrist","title_en":"The Antichrist","content_ro":"<h3>The Antichrist<\/h3>\n<p>The term <em>antichrist<\/em> appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7).<\/p>\n<p>Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichrist,” this “man of lawlessness,” like the “antichrists” described in John’s letters, will stand in opposition to the truth.<\/p>\n<p>In Revelation 13, the hostile spirit opposed to Christ is personified by “another beast” who serves the dragon (Satan) and the first beast. The number of this antichrist, 666, probably stood for Nero and perhaps for the emperor Domitian (see study note on 17:8). Emperor worship—which proclaimed “Caesar is Lord!”—was a pseudo-religion that stood in opposition to proclaiming Christ as Lord.<\/p>\n<p>Whether John expected a final antichrist even greater than a political figure like Nero or Domitian is uncertain. Either way, Christians must take seriously the presence of evil and its opposition to Christ in the people and power structures of the world. Resisting these enemies may lead to persecution and even death, but our hope rests in ultimate victory through Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Thes 2:3-10; 1 Jn 2:18, 22; 4:2-3; 2 Jn 1:7; Rev 13:11<\/p>","content_en":"<h3>The Antichrist<\/h3>\n<p>The term <em>antichrist<\/em> appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7).<\/p>\n<p>Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichrist,” this “man of lawlessness,” like the “antichrists” described in John’s letters, will stand in opposition to the truth.<\/p>\n<p>In Revelation 13, the hostile spirit opposed to Christ is personified by “another beast” who serves the dragon (Satan) and the first beast. The number of this antichrist, 666, probably stood for Nero and perhaps for the emperor Domitian (see study note on 17:8). Emperor worship—which proclaimed “Caesar is Lord!”—was a pseudo-religion that stood in opposition to proclaiming Christ as Lord.<\/p>\n<p>Whether John expected a final antichrist even greater than a political figure like Nero or Domitian is uncertain. Either way, Christians must take seriously the presence of evil and its opposition to Christ in the people and power structures of the world. Resisting these enemies may lead to persecution and even death, but our hope rests in ultimate victory through Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Thes 2:3-10; 1 Jn 2:18, 22; 4:2-3; 2 Jn 1:7; Rev 13:11<\/p>","summary_ro":"The Antichrist The term antichrist appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7). Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichris...","summary_en":"The Antichrist The term antichrist appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7). Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichris...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119784,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Little Horn","title_en":"The Little Horn","content_ro":"<h3>The Little Horn<\/h3>\n<p>The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\n<p>What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\n<p>It is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p>Regardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the <span>Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","content_en":"<h3>The Little Horn<\/h3>\n<p>The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\n<p>What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\n<p>It is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p>Regardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the <span>Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","summary_ro":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","summary_en":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119818,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Seventy Sets of Seven","title_en":"The Seventy Sets of Seven","content_ro":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","content_en":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","summary_ro":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","summary_en":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123126,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Early Christian Heresies","title_en":"Early Christian Heresies","content_ro":"<h3>Early Christian Heresies<\/h3>\n<p>The Greek word <span class=\"greek\" lang=\"el\">hairesis<\/span>, originally meaning “choice,” designates a <em>sect<\/em> or <em>faction.<\/em> For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word <span class=\"greek\" lang=\"el\">hairesis<\/span> denotes nothing more than a sect.<\/p>\n<p>After the church grew and developed, any factious group within a local church was called a <span class=\"greek\" lang=\"el\">hairesis<\/span>—that is, a sect that held opinions contrary to the truths established by the apostles. This is what Paul meant when he warned the Corinthian church that factious <em>sects<\/em> would develop among them (1 Cor 11:19).<\/p>\n<p>Eventually, the word <em>heresy<\/em> came to connote teaching that deviates from the norm and causes individuals to break away from orthodoxy. Thus, Peter warned Christians about false teachers who would try to deceive believers with their heretical teachings (2 Pet 2:1). In the modern era, this is how the word <em>heresy<\/em> is usually understood; it is unorthodox teaching that damages the faith of some believers and causes divisive factions within the church.<\/p>\n<p>Two heresies were particularly prevalent in the church around the time of John’s writings: Gnosticism and Docetism.<\/p>\n<p><strong>Gnosticism<\/strong> is characterized by claims to obscure and mystical knowledge. Many Gnostics believed in a hierarchy of beings in which there was an eternal god, from whom came a series of emanations of lesser spiritual beings, including the creator god, who was considered evil. This creator god fashioned the material world, including human beings. Thus, bearing similarities with Platonic thought, this strand of Gnostics believed that everything material was evil and that there was a more “real” spiritual realm. The goal for these Gnostics was to discover the spiritual seed within them—through secret knowledge (gnōsis)—which would enable them to leave the physical realm and join the spiritual realm. This generated varied responses to the physical realm, with some Gnostics practicing strict, ascetic avoidance of physical pleasure, while others indulged heavily in the “flesh,” regarding their actions in relation to this world as inconsequential.<\/p>\n<p>Gnosticism developed through the interweaving of Christianity with Greek philosophy and emphasizes the need for additional, special knowledge that redefines the terms and practices of orthodox Christianity into something quite different. The Gnostics often incorporated Christ into their belief system, considering the Christ to be one of the various emanations from the supreme being. According to many Gnostics, this Christ taught some of his followers how to discover the spiritual spark within them and join the spiritual realm.<\/p>\n<p>A significant amount of Christian writings from the first couple of centuries of the church’s existence were penned as a response to Gnostic heresy.<\/p>\n<p><strong>Docetism<\/strong>, a form of Gnosticism, held that Christ only seemed to have a human body with physical birth, death, and resurrection (<span class=\"greek\" lang=\"el\">dokeō<\/span> is a Greek verb meaning “to seem”). An early Docetist was Cerinthus, who argued that the spiritual “Christ” came upon the human Jesus at his baptism and was present with him during his ministry, but departed prior to his suffering and death. This movement was concerned with protecting the divinity of God from being polluted by the human nature of Jesus. According to early church tradition, John vehemently opposed Cerinthus’s teachings (see Irenaeus, <em>Against Heresies<\/em> 3.3.4; cp. 1 Jn 5:5-8; 2 Jn 1:7).<\/p>\n<p>True Christians believe in the Incarnation—God becoming a real human being with flesh and blood. Jesus’ humanity was not a facade. He was truly human, sharing our flesh and blood, so that he could provide salvation for humanity through his own flesh and blood. Ignatius, a student of the apostle John and later the bishop of Antioch, wrote a series of letters refuting Docetism. Ignatius was the first one outside the New Testament writers to speak of the virgin birth of Jesus. He also emphasized the fact that the apostles touched the body of their risen Lord, and he said it was possible for him to face martyrdom with courage because of the real suffering of Jesus Christ on the cross and his physical resurrection.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 8:9-24; 2 Cor 11:1-15; Col 1:23; 2:6-23; 1 Tim 6:20; 2 Pet 2:1-22; 1 Jn 4:2-3; 5:5-8; 2 Jn 1:7-11; 3 Jn 1:9-12; Rev 2:2, 14-16, 20-25<\/p>","content_en":"<h3>Early Christian Heresies<\/h3>\n<p>The Greek word <span class=\"greek\" lang=\"el\">hairesis<\/span>, originally meaning “choice,” designates a <em>sect<\/em> or <em>faction.<\/em> For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word <span class=\"greek\" lang=\"el\">hairesis<\/span> denotes nothing more than a sect.<\/p>\n<p>After the church grew and developed, any factious group within a local church was called a <span class=\"greek\" lang=\"el\">hairesis<\/span>—that is, a sect that held opinions contrary to the truths established by the apostles. This is what Paul meant when he warned the Corinthian church that factious <em>sects<\/em> would develop among them (1 Cor 11:19).<\/p>\n<p>Eventually, the word <em>heresy<\/em> came to connote teaching that deviates from the norm and causes individuals to break away from orthodoxy. Thus, Peter warned Christians about false teachers who would try to deceive believers with their heretical teachings (2 Pet 2:1). In the modern era, this is how the word <em>heresy<\/em> is usually understood; it is unorthodox teaching that damages the faith of some believers and causes divisive factions within the church.<\/p>\n<p>Two heresies were particularly prevalent in the church around the time of John’s writings: Gnosticism and Docetism.<\/p>\n<p><strong>Gnosticism<\/strong> is characterized by claims to obscure and mystical knowledge. Many Gnostics believed in a hierarchy of beings in which there was an eternal god, from whom came a series of emanations of lesser spiritual beings, including the creator god, who was considered evil. This creator god fashioned the material world, including human beings. Thus, bearing similarities with Platonic thought, this strand of Gnostics believed that everything material was evil and that there was a more “real” spiritual realm. The goal for these Gnostics was to discover the spiritual seed within them—through secret knowledge (gnōsis)—which would enable them to leave the physical realm and join the spiritual realm. This generated varied responses to the physical realm, with some Gnostics practicing strict, ascetic avoidance of physical pleasure, while others indulged heavily in the “flesh,” regarding their actions in relation to this world as inconsequential.<\/p>\n<p>Gnosticism developed through the interweaving of Christianity with Greek philosophy and emphasizes the need for additional, special knowledge that redefines the terms and practices of orthodox Christianity into something quite different. The Gnostics often incorporated Christ into their belief system, considering the Christ to be one of the various emanations from the supreme being. According to many Gnostics, this Christ taught some of his followers how to discover the spiritual spark within them and join the spiritual realm.<\/p>\n<p>A significant amount of Christian writings from the first couple of centuries of the church’s existence were penned as a response to Gnostic heresy.<\/p>\n<p><strong>Docetism<\/strong>, a form of Gnosticism, held that Christ only seemed to have a human body with physical birth, death, and resurrection (<span class=\"greek\" lang=\"el\">dokeō<\/span> is a Greek verb meaning “to seem”). An early Docetist was Cerinthus, who argued that the spiritual “Christ” came upon the human Jesus at his baptism and was present with him during his ministry, but departed prior to his suffering and death. This movement was concerned with protecting the divinity of God from being polluted by the human nature of Jesus. According to early church tradition, John vehemently opposed Cerinthus’s teachings (see Irenaeus, <em>Against Heresies<\/em> 3.3.4; cp. 1 Jn 5:5-8; 2 Jn 1:7).<\/p>\n<p>True Christians believe in the Incarnation—God becoming a real human being with flesh and blood. Jesus’ humanity was not a facade. He was truly human, sharing our flesh and blood, so that he could provide salvation for humanity through his own flesh and blood. Ignatius, a student of the apostle John and later the bishop of Antioch, wrote a series of letters refuting Docetism. Ignatius was the first one outside the New Testament writers to speak of the virgin birth of Jesus. He also emphasized the fact that the apostles touched the body of their risen Lord, and he said it was possible for him to face martyrdom with courage because of the real suffering of Jesus Christ on the cross and his physical resurrection.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 8:9-24; 2 Cor 11:1-15; Col 1:23; 2:6-23; 1 Tim 6:20; 2 Pet 2:1-22; 1 Jn 4:2-3; 5:5-8; 2 Jn 1:7-11; 3 Jn 1:9-12; Rev 2:2, 14-16, 20-25<\/p>","summary_ro":"Early Christian Heresies The Greek word hairesis, originally meaning “choice,” designates a sect or faction. For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word hairesis denotes nothing more than a sect. After the church grew and developed, any factious group within a local church was called a hairesis—that is, a...","summary_en":"Early Christian Heresies The Greek word hairesis, originally meaning “choice,” designates a sect or faction. For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word hairesis denotes nothing more than a sect. After the church grew and developed, any factious group within a local church was called a hairesis—that is, a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123310,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Antichrist","title_en":"The Antichrist","content_ro":"<h3>The Antichrist<\/h3>\n<p>The term <em>antichrist<\/em> appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7).<\/p>\n<p>Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichrist,” this “man of lawlessness,” like the “antichrists” described in John’s letters, will stand in opposition to the truth.<\/p>\n<p>In Revelation 13, the hostile spirit opposed to Christ is personified by “another beast” who serves the dragon (Satan) and the first beast. The number of this antichrist, 666, probably stood for Nero and perhaps for the emperor Domitian (see study note on 17:8). Emperor worship—which proclaimed “Caesar is Lord!”—was a pseudo-religion that stood in opposition to proclaiming Christ as Lord.<\/p>\n<p>Whether John expected a final antichrist even greater than a political figure like Nero or Domitian is uncertain. Either way, Christians must take seriously the presence of evil and its opposition to Christ in the people and power structures of the world. Resisting these enemies may lead to persecution and even death, but our hope rests in ultimate victory through Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Thes 2:3-10; 1 Jn 2:18, 22; 4:2-3; 2 Jn 1:7; Rev 13:11<\/p>","content_en":"<h3>The Antichrist<\/h3>\n<p>The term <em>antichrist<\/em> appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7).<\/p>\n<p>Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichrist,” this “man of lawlessness,” like the “antichrists” described in John’s letters, will stand in opposition to the truth.<\/p>\n<p>In Revelation 13, the hostile spirit opposed to Christ is personified by “another beast” who serves the dragon (Satan) and the first beast. The number of this antichrist, 666, probably stood for Nero and perhaps for the emperor Domitian (see study note on 17:8). Emperor worship—which proclaimed “Caesar is Lord!”—was a pseudo-religion that stood in opposition to proclaiming Christ as Lord.<\/p>\n<p>Whether John expected a final antichrist even greater than a political figure like Nero or Domitian is uncertain. Either way, Christians must take seriously the presence of evil and its opposition to Christ in the people and power structures of the world. Resisting these enemies may lead to persecution and even death, but our hope rests in ultimate victory through Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Thes 2:3-10; 1 Jn 2:18, 22; 4:2-3; 2 Jn 1:7; Rev 13:11<\/p>","summary_ro":"The Antichrist The term antichrist appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7). Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichris...","summary_en":"The Antichrist The term antichrist appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7). Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichris...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147410,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Little Horn","title_en":"The Little Horn","content_ro":"<h3>The Little Horn<\/h3>\n<p>The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\n<p>What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\n<p>It is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p>Regardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the <span>Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","content_en":"<h3>The Little Horn<\/h3>\n<p>The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\n<p>What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\n<p>It is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p>Regardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the <span>Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","summary_ro":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","summary_en":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147444,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Seventy Sets of Seven","title_en":"The Seventy Sets of Seven","content_ro":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","content_en":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","summary_ro":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","summary_en":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150752,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Early Christian Heresies","title_en":"Early Christian Heresies","content_ro":"<h3>Early Christian Heresies<\/h3>\n<p>The Greek word <span class=\"greek\" lang=\"el\">hairesis<\/span>, originally meaning “choice,” designates a <em>sect<\/em> or <em>faction.<\/em> For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word <span class=\"greek\" lang=\"el\">hairesis<\/span> denotes nothing more than a sect.<\/p>\n<p>After the church grew and developed, any factious group within a local church was called a <span class=\"greek\" lang=\"el\">hairesis<\/span>—that is, a sect that held opinions contrary to the truths established by the apostles. This is what Paul meant when he warned the Corinthian church that factious <em>sects<\/em> would develop among them (1 Cor 11:19).<\/p>\n<p>Eventually, the word <em>heresy<\/em> came to connote teaching that deviates from the norm and causes individuals to break away from orthodoxy. Thus, Peter warned Christians about false teachers who would try to deceive believers with their heretical teachings (2 Pet 2:1). In the modern era, this is how the word <em>heresy<\/em> is usually understood; it is unorthodox teaching that damages the faith of some believers and causes divisive factions within the church.<\/p>\n<p>Two heresies were particularly prevalent in the church around the time of John’s writings: Gnosticism and Docetism.<\/p>\n<p><strong>Gnosticism<\/strong> is characterized by claims to obscure and mystical knowledge. Many Gnostics believed in a hierarchy of beings in which there was an eternal god, from whom came a series of emanations of lesser spiritual beings, including the creator god, who was considered evil. This creator god fashioned the material world, including human beings. Thus, bearing similarities with Platonic thought, this strand of Gnostics believed that everything material was evil and that there was a more “real” spiritual realm. The goal for these Gnostics was to discover the spiritual seed within them—through secret knowledge (gnōsis)—which would enable them to leave the physical realm and join the spiritual realm. This generated varied responses to the physical realm, with some Gnostics practicing strict, ascetic avoidance of physical pleasure, while others indulged heavily in the “flesh,” regarding their actions in relation to this world as inconsequential.<\/p>\n<p>Gnosticism developed through the interweaving of Christianity with Greek philosophy and emphasizes the need for additional, special knowledge that redefines the terms and practices of orthodox Christianity into something quite different. The Gnostics often incorporated Christ into their belief system, considering the Christ to be one of the various emanations from the supreme being. According to many Gnostics, this Christ taught some of his followers how to discover the spiritual spark within them and join the spiritual realm.<\/p>\n<p>A significant amount of Christian writings from the first couple of centuries of the church’s existence were penned as a response to Gnostic heresy.<\/p>\n<p><strong>Docetism<\/strong>, a form of Gnosticism, held that Christ only seemed to have a human body with physical birth, death, and resurrection (<span class=\"greek\" lang=\"el\">dokeō<\/span> is a Greek verb meaning “to seem”). An early Docetist was Cerinthus, who argued that the spiritual “Christ” came upon the human Jesus at his baptism and was present with him during his ministry, but departed prior to his suffering and death. This movement was concerned with protecting the divinity of God from being polluted by the human nature of Jesus. According to early church tradition, John vehemently opposed Cerinthus’s teachings (see Irenaeus, <em>Against Heresies<\/em> 3.3.4; cp. 1 Jn 5:5-8; 2 Jn 1:7).<\/p>\n<p>True Christians believe in the Incarnation—God becoming a real human being with flesh and blood. Jesus’ humanity was not a facade. He was truly human, sharing our flesh and blood, so that he could provide salvation for humanity through his own flesh and blood. Ignatius, a student of the apostle John and later the bishop of Antioch, wrote a series of letters refuting Docetism. Ignatius was the first one outside the New Testament writers to speak of the virgin birth of Jesus. He also emphasized the fact that the apostles touched the body of their risen Lord, and he said it was possible for him to face martyrdom with courage because of the real suffering of Jesus Christ on the cross and his physical resurrection.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 8:9-24; 2 Cor 11:1-15; Col 1:23; 2:6-23; 1 Tim 6:20; 2 Pet 2:1-22; 1 Jn 4:2-3; 5:5-8; 2 Jn 1:7-11; 3 Jn 1:9-12; Rev 2:2, 14-16, 20-25<\/p>","content_en":"<h3>Early Christian Heresies<\/h3>\n<p>The Greek word <span class=\"greek\" lang=\"el\">hairesis<\/span>, originally meaning “choice,” designates a <em>sect<\/em> or <em>faction.<\/em> For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word <span class=\"greek\" lang=\"el\">hairesis<\/span> denotes nothing more than a sect.<\/p>\n<p>After the church grew and developed, any factious group within a local church was called a <span class=\"greek\" lang=\"el\">hairesis<\/span>—that is, a sect that held opinions contrary to the truths established by the apostles. This is what Paul meant when he warned the Corinthian church that factious <em>sects<\/em> would develop among them (1 Cor 11:19).<\/p>\n<p>Eventually, the word <em>heresy<\/em> came to connote teaching that deviates from the norm and causes individuals to break away from orthodoxy. Thus, Peter warned Christians about false teachers who would try to deceive believers with their heretical teachings (2 Pet 2:1). In the modern era, this is how the word <em>heresy<\/em> is usually understood; it is unorthodox teaching that damages the faith of some believers and causes divisive factions within the church.<\/p>\n<p>Two heresies were particularly prevalent in the church around the time of John’s writings: Gnosticism and Docetism.<\/p>\n<p><strong>Gnosticism<\/strong> is characterized by claims to obscure and mystical knowledge. Many Gnostics believed in a hierarchy of beings in which there was an eternal god, from whom came a series of emanations of lesser spiritual beings, including the creator god, who was considered evil. This creator god fashioned the material world, including human beings. Thus, bearing similarities with Platonic thought, this strand of Gnostics believed that everything material was evil and that there was a more “real” spiritual realm. The goal for these Gnostics was to discover the spiritual seed within them—through secret knowledge (gnōsis)—which would enable them to leave the physical realm and join the spiritual realm. This generated varied responses to the physical realm, with some Gnostics practicing strict, ascetic avoidance of physical pleasure, while others indulged heavily in the “flesh,” regarding their actions in relation to this world as inconsequential.<\/p>\n<p>Gnosticism developed through the interweaving of Christianity with Greek philosophy and emphasizes the need for additional, special knowledge that redefines the terms and practices of orthodox Christianity into something quite different. The Gnostics often incorporated Christ into their belief system, considering the Christ to be one of the various emanations from the supreme being. According to many Gnostics, this Christ taught some of his followers how to discover the spiritual spark within them and join the spiritual realm.<\/p>\n<p>A significant amount of Christian writings from the first couple of centuries of the church’s existence were penned as a response to Gnostic heresy.<\/p>\n<p><strong>Docetism<\/strong>, a form of Gnosticism, held that Christ only seemed to have a human body with physical birth, death, and resurrection (<span class=\"greek\" lang=\"el\">dokeō<\/span> is a Greek verb meaning “to seem”). An early Docetist was Cerinthus, who argued that the spiritual “Christ” came upon the human Jesus at his baptism and was present with him during his ministry, but departed prior to his suffering and death. This movement was concerned with protecting the divinity of God from being polluted by the human nature of Jesus. According to early church tradition, John vehemently opposed Cerinthus’s teachings (see Irenaeus, <em>Against Heresies<\/em> 3.3.4; cp. 1 Jn 5:5-8; 2 Jn 1:7).<\/p>\n<p>True Christians believe in the Incarnation—God becoming a real human being with flesh and blood. Jesus’ humanity was not a facade. He was truly human, sharing our flesh and blood, so that he could provide salvation for humanity through his own flesh and blood. Ignatius, a student of the apostle John and later the bishop of Antioch, wrote a series of letters refuting Docetism. Ignatius was the first one outside the New Testament writers to speak of the virgin birth of Jesus. He also emphasized the fact that the apostles touched the body of their risen Lord, and he said it was possible for him to face martyrdom with courage because of the real suffering of Jesus Christ on the cross and his physical resurrection.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 8:9-24; 2 Cor 11:1-15; Col 1:23; 2:6-23; 1 Tim 6:20; 2 Pet 2:1-22; 1 Jn 4:2-3; 5:5-8; 2 Jn 1:7-11; 3 Jn 1:9-12; Rev 2:2, 14-16, 20-25<\/p>","summary_ro":"Early Christian Heresies The Greek word hairesis, originally meaning “choice,” designates a sect or faction. For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word hairesis denotes nothing more than a sect. After the church grew and developed, any factious group within a local church was called a hairesis—that is, a...","summary_en":"Early Christian Heresies The Greek word hairesis, originally meaning “choice,” designates a sect or faction. For example, the Sadducees were a sect within Judaism (Acts 5:17), as were the Pharisees (Acts 15:5). The early believers in Jesus as the Messiah were known as “the sect of the Nazarenes” (Acts 24:5). In each of these verses, the word hairesis denotes nothing more than a sect. After the church grew and developed, any factious group within a local church was called a hairesis—that is, a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150936,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Antichrist","title_en":"The Antichrist","content_ro":"<h3>The Antichrist<\/h3>\n<p>The term <em>antichrist<\/em> appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7).<\/p>\n<p>Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichrist,” this “man of lawlessness,” like the “antichrists” described in John’s letters, will stand in opposition to the truth.<\/p>\n<p>In Revelation 13, the hostile spirit opposed to Christ is personified by “another beast” who serves the dragon (Satan) and the first beast. The number of this antichrist, 666, probably stood for Nero and perhaps for the emperor Domitian (see study note on 17:8). Emperor worship—which proclaimed “Caesar is Lord!”—was a pseudo-religion that stood in opposition to proclaiming Christ as Lord.<\/p>\n<p>Whether John expected a final antichrist even greater than a political figure like Nero or Domitian is uncertain. Either way, Christians must take seriously the presence of evil and its opposition to Christ in the people and power structures of the world. Resisting these enemies may lead to persecution and even death, but our hope rests in ultimate victory through Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Thes 2:3-10; 1 Jn 2:18, 22; 4:2-3; 2 Jn 1:7; Rev 13:11<\/p>","content_en":"<h3>The Antichrist<\/h3>\n<p>The term <em>antichrist<\/em> appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7).<\/p>\n<p>Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichrist,” this “man of lawlessness,” like the “antichrists” described in John’s letters, will stand in opposition to the truth.<\/p>\n<p>In Revelation 13, the hostile spirit opposed to Christ is personified by “another beast” who serves the dragon (Satan) and the first beast. The number of this antichrist, 666, probably stood for Nero and perhaps for the emperor Domitian (see study note on 17:8). Emperor worship—which proclaimed “Caesar is Lord!”—was a pseudo-religion that stood in opposition to proclaiming Christ as Lord.<\/p>\n<p>Whether John expected a final antichrist even greater than a political figure like Nero or Domitian is uncertain. Either way, Christians must take seriously the presence of evil and its opposition to Christ in the people and power structures of the world. Resisting these enemies may lead to persecution and even death, but our hope rests in ultimate victory through Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Thes 2:3-10; 1 Jn 2:18, 22; 4:2-3; 2 Jn 1:7; Rev 13:11<\/p>","summary_ro":"The Antichrist The term antichrist appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7). Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichris...","summary_en":"The Antichrist The term antichrist appears only in John’s letters (1 Jn 2:18, 22; 4:3; 2 Jn 1:7). John expected many antichrists to appear in history (1 Jn 2:18), all of whom would deny that Jesus is both divine and human (1 Jn 2:22; 4:2-3; 2 Jn 1:7). Paul speaks of a “man of lawlessness,” who will come in the last days to stir up rebellion against God (2 Thes 2:1-12). This figure will “come to do the work of Satan,” chiefly by means of deception. Though not specifically labeled as “antichris...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":20314,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59250,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:8","title_en":"Study Note: 2 Ioan 1:8","content_ro":"<p><strong>1:8<\/strong> <em>we:<\/em> This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as <em>you<\/em>) are admonished to protect their faith from teaching that could destroy them (1:9).<\/p>","content_en":"<p><strong>1:8<\/strong> <em>we:<\/em> This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as <em>you<\/em>) are admonished to protect their faith from teaching that could destroy them (1:9).<\/p>","summary_ro":"1:8 we: This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as you) are admonished to protect their faith from teaching that could destroy them (1:9).","summary_en":"1:8 we: This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as you) are admonished to protect their faith from teaching that could destroy them (1:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86876,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:8","title_en":"Study Note: 2 Ioan 1:8","content_ro":"<p><strong>1:8<\/strong> <em>we:<\/em> This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as <em>you<\/em>) are admonished to protect their faith from teaching that could destroy them (1:9).<\/p>","content_en":"<p><strong>1:8<\/strong> <em>we:<\/em> This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as <em>you<\/em>) are admonished to protect their faith from teaching that could destroy them (1:9).<\/p>","summary_ro":"1:8 we: This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as you) are admonished to protect their faith from teaching that could destroy them (1:9).","summary_en":"1:8 we: This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as you) are admonished to protect their faith from teaching that could destroy them (1:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114502,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:8","title_en":"Study Note: 2 Ioan 1:8","content_ro":"<p><strong>1:8<\/strong> <em>we:<\/em> This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as <em>you<\/em>) are admonished to protect their faith from teaching that could destroy them (1:9).<\/p>","content_en":"<p><strong>1:8<\/strong> <em>we:<\/em> This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as <em>you<\/em>) are admonished to protect their faith from teaching that could destroy them (1:9).<\/p>","summary_ro":"1:8 we: This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as you) are admonished to protect their faith from teaching that could destroy them (1:9).","summary_en":"1:8 we: This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as you) are admonished to protect their faith from teaching that could destroy them (1:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142128,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:8","title_en":"Study Note: 2 Ioan 1:8","content_ro":"<p><strong>1:8<\/strong> <em>we:<\/em> This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as <em>you<\/em>) are admonished to protect their faith from teaching that could destroy them (1:9).<\/p>","content_en":"<p><strong>1:8<\/strong> <em>we:<\/em> This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as <em>you<\/em>) are admonished to protect their faith from teaching that could destroy them (1:9).<\/p>","summary_ro":"1:8 we: This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as you) are admonished to protect their faith from teaching that could destroy them (1:9).","summary_en":"1:8 we: This word refers to the apostles and their co-workers. The apostles taught the truth and defended it against heresies, and believers (referred to as you) are admonished to protect their faith from teaching that could destroy them (1:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":12272,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fellowship","title_en":"Fellowship","content_ro":"<h3>FELLOWSHIP<\/h3>\n<p>Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings.<\/p>\n<p>In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ultimate restoration of sinners through the work of the Redeemer (v 15).<\/p>\n<p>The OT tells how God began to draw a special people into fellowship with himself. Enoch is described as a man who walked with God (Gn 5:22, 24). Noah, likewise, walked in communion with the Lord (6:9). And Abraham, the father of Israel, is called “the friend of God” (Jas 2:23). No OT person had deeper fellowship with God than did Moses during his 40-day encounter with the Lord on Mt Sinai (Ex 24). Later in Israel’s history, David wrote psalms that reflect a heart vitally in tune with the living God (Pss 16, 34, 40, 63).<\/p>\n<p>As a result of Christ’s finished work on the cross, God now makes his permanent abode in each believer’s heart (Jn 14:23). As a result, the fellowship that now prevails under the new covenant is nothing less than the vital, spiritual union of the believer with Christ (vv 20-21). Fellowship with God is the goal of the Christian life (1 Jn 1:3), and this relationship will be perfected forever when we see our Savior “face to face” (1 Cor 13:12), when God dwells with his people in eternity (Rv 21:3).<\/p>\n<p>The gospel restores fellowship not only with God but also among believers. Jesus’ Last Supper with his disciples illustrates the relationship between the vertical and horizontal dimensions of fellowship (Mk 14:22-25). In the upper room, Jesus shared with his disciples a sacred love feast. The hearts of the Lord and his followers were knit together by a deep sense of love and commitment. Later, the disciples discovered that their own hearts were strongly united out of their common loyalty to Jesus. Following the cross and the outpouring of the Spirit, the church was born—that new society of people in fellowship with God and with one another.<\/p>\n<p>The depth of camaraderie among the first Christians is portrayed in the early chapters of Acts. The believers met together in house groups for teaching, fellowship, the Lord’s Supper, and prayer (Acts 2:42, 46). So profound was their sense of togetherness that the Christians pooled their possessions and distributed them to brothers and sisters in need (2:44-45; 4:32-35). Perhaps the dominant characteristic of this early Christian fellowship was the love among the believers (1 Thes 4:9; 1 Pt 1:22).<\/p>\n<p>Motivated by love, Paul organized among the gentile churches a collection for poor believers in Jerusalem. In Romans 15:26, which speaks of the gifts of the churches in Macedonia and Achaia, the word translated “contribution” is the common Greek word for “fellowship.” Similarly, the fellowship that the Philippian church shared with Paul assumed the form of gifts to support the apostle’s ministry (Phil 1:5; 4:14-15).<\/p>\n<p>Scripture uses several images to describe the spirit of togetherness that characterized the early church. The first is “the household of God” (Eph 2:19; 1 Tm 3:15), or “the household of faith” (Gal 6:10). In God’s household, love and hospitality are to be the rule (Heb 13:1-2). Further, the church is depicted as the family of God on earth (Eph 3:15). God is the Father, and believers are his faithful sons and daughters. The life of God’s family is to be governed by love, tenderness, compassion, and humility (Phil 2:1-4). Finally, the Christian fellowship is represented as the “one new man” or the “one body” (Eph 2:15-16). In spite of great natural diversity in the body, the Holy Spirit binds believers together into a single organism (4:4-6). In this fellowship of love, no believer is insignificant. Each member has been endowed with gifts for the spiritual edification of the entire body.<\/p>\n<p>Scripture lays down the basis of fellowship in 1 John 1:7: “If we walk in the light, as he is in the light, we have fellowship with one another” (<span>rsv<\/span>). Jesus Christ, then, is the source and fount of all spiritual communion. Only when rightly related to the Lord do we experience true fellowship with another Christian. Just as light and darkness are incompatible, so a believer can have no real fellowship with an unbeliever. Neither can the Christian be in fellowship with one who walks contrary to the teaching of Christ (2 Jn 1:9-11), or a professing brother who is immoral, idolatrous, a drunkard, or a thief (1 Cor 5:11).<\/p>\n<p>Scripture lays down several guidelines for enhancing the communion of believers in the body: (1) Love one another with the same compassion that Christ displayed to his own (Jn 13:34-35; 15:12). The law of the fellowship should be the rule of love (Heb 13:1). (2) Cultivate that spirit of humility that seeks the other person’s honor (Phil 2:3-5). (3) Lighten fellow believers’ loads by bearing one another’s burdens (Gal 6:2). (4) Share material blessings with brothers and sisters in need (2 Cor 9:13). (5) Tenderly correct a sinner while helping to find solutions to the problems (Gal 6:1). (6) Succor a fellow believer in times of suffering (1 Cor 12:26). (7) Pray for one another in the Spirit without ceasing (Eph 6:18). The Christian will want to seriously regard the saying of an anonymous saint, “You cannot draw nigh to God if you are at a distance from your brother.”<\/p>","content_en":"<h3>FELLOWSHIP<\/h3>\n<p>Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings.<\/p>\n<p>In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ultimate restoration of sinners through the work of the Redeemer (v 15).<\/p>\n<p>The OT tells how God began to draw a special people into fellowship with himself. Enoch is described as a man who walked with God (Gn 5:22, 24). Noah, likewise, walked in communion with the Lord (6:9). And Abraham, the father of Israel, is called “the friend of God” (Jas 2:23). No OT person had deeper fellowship with God than did Moses during his 40-day encounter with the Lord on Mt Sinai (Ex 24). Later in Israel’s history, David wrote psalms that reflect a heart vitally in tune with the living God (Pss 16, 34, 40, 63).<\/p>\n<p>As a result of Christ’s finished work on the cross, God now makes his permanent abode in each believer’s heart (Jn 14:23). As a result, the fellowship that now prevails under the new covenant is nothing less than the vital, spiritual union of the believer with Christ (vv 20-21). Fellowship with God is the goal of the Christian life (1 Jn 1:3), and this relationship will be perfected forever when we see our Savior “face to face” (1 Cor 13:12), when God dwells with his people in eternity (Rv 21:3).<\/p>\n<p>The gospel restores fellowship not only with God but also among believers. Jesus’ Last Supper with his disciples illustrates the relationship between the vertical and horizontal dimensions of fellowship (Mk 14:22-25). In the upper room, Jesus shared with his disciples a sacred love feast. The hearts of the Lord and his followers were knit together by a deep sense of love and commitment. Later, the disciples discovered that their own hearts were strongly united out of their common loyalty to Jesus. Following the cross and the outpouring of the Spirit, the church was born—that new society of people in fellowship with God and with one another.<\/p>\n<p>The depth of camaraderie among the first Christians is portrayed in the early chapters of Acts. The believers met together in house groups for teaching, fellowship, the Lord’s Supper, and prayer (Acts 2:42, 46). So profound was their sense of togetherness that the Christians pooled their possessions and distributed them to brothers and sisters in need (2:44-45; 4:32-35). Perhaps the dominant characteristic of this early Christian fellowship was the love among the believers (1 Thes 4:9; 1 Pt 1:22).<\/p>\n<p>Motivated by love, Paul organized among the gentile churches a collection for poor believers in Jerusalem. In Romans 15:26, which speaks of the gifts of the churches in Macedonia and Achaia, the word translated “contribution” is the common Greek word for “fellowship.” Similarly, the fellowship that the Philippian church shared with Paul assumed the form of gifts to support the apostle’s ministry (Phil 1:5; 4:14-15).<\/p>\n<p>Scripture uses several images to describe the spirit of togetherness that characterized the early church. The first is “the household of God” (Eph 2:19; 1 Tm 3:15), or “the household of faith” (Gal 6:10). In God’s household, love and hospitality are to be the rule (Heb 13:1-2). Further, the church is depicted as the family of God on earth (Eph 3:15). God is the Father, and believers are his faithful sons and daughters. The life of God’s family is to be governed by love, tenderness, compassion, and humility (Phil 2:1-4). Finally, the Christian fellowship is represented as the “one new man” or the “one body” (Eph 2:15-16). In spite of great natural diversity in the body, the Holy Spirit binds believers together into a single organism (4:4-6). In this fellowship of love, no believer is insignificant. Each member has been endowed with gifts for the spiritual edification of the entire body.<\/p>\n<p>Scripture lays down the basis of fellowship in 1 John 1:7: “If we walk in the light, as he is in the light, we have fellowship with one another” (<span>rsv<\/span>). Jesus Christ, then, is the source and fount of all spiritual communion. Only when rightly related to the Lord do we experience true fellowship with another Christian. Just as light and darkness are incompatible, so a believer can have no real fellowship with an unbeliever. Neither can the Christian be in fellowship with one who walks contrary to the teaching of Christ (2 Jn 1:9-11), or a professing brother who is immoral, idolatrous, a drunkard, or a thief (1 Cor 5:11).<\/p>\n<p>Scripture lays down several guidelines for enhancing the communion of believers in the body: (1) Love one another with the same compassion that Christ displayed to his own (Jn 13:34-35; 15:12). The law of the fellowship should be the rule of love (Heb 13:1). (2) Cultivate that spirit of humility that seeks the other person’s honor (Phil 2:3-5). (3) Lighten fellow believers’ loads by bearing one another’s burdens (Gal 6:2). (4) Share material blessings with brothers and sisters in need (2 Cor 9:13). (5) Tenderly correct a sinner while helping to find solutions to the problems (Gal 6:1). (6) Succor a fellow believer in times of suffering (1 Cor 12:26). (7) Pray for one another in the Spirit without ceasing (Eph 6:18). The Christian will want to seriously regard the saying of an anonymous saint, “You cannot draw nigh to God if you are at a distance from your brother.”<\/p>","summary_ro":"FELLOWSHIP Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings. In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ...","summary_en":"FELLOWSHIP Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings. In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34808,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shekinah*","title_en":"Shekinah*","content_ro":"<h3>SHEKINAH*<\/h3>\n<p>Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:18; Ez 43:7-9; Jl 3:17, 21; Zec 2:10-11); God, whose dwelling is in heaven, also dwells on earth. The term is also applied to the “shekinah glory,” the visible pillar of fire and smoke that dwelled in the midst of Israel at Sinai (Ex 19:16-18), in the wilderness (40:34-38), and in the temple (1 Kgs 6:13; 8:10-13; 2 Chr 6:1-2).<\/p>\n<p>The NT frequently alludes to the concept of the shekinah, even though the term itself is not used. God’s presence in the NT is frequently associated with light and glory (Lk 2:9; 9:29; Acts 9:3-6; 22:6-11; 26:12-16; 2 Pt 1:16-18). John’s Gospel emphasizes both the concept of glory and the concept of dwelling. When the Word became flesh, he dwelt among men who beheld his glory (Jn 1:14). The Spirit of God remained on him (v 32) and would be with his followers forever (14:16). He would abide in those who abide in Jesus (15:4-10). The same themes of dwelling in Christ and of his dwelling in his people occur repeatedly also in John’s letters (1 Jn 2:6, 14, 24, 27-28; 3:6, 14-15, 24; 2 Jn 1:9).<\/p>\n<p>Paul also identifies Christ as the shekinah of God. All the fullness of the Godhead dwells in him bodily (Col 1:19; 2:9). The dwelling of Christ in the church constitutes the saints as the people of God (1:15-23). Paul’s message was the “gospel of the glory of Christ,” for God had caused light to shine to give “knowledge of the glory of God in the face of Christ” (2 Cor 4:4-6, <span>niv<\/span>). Finally, the writer of Hebrews sees Christ as “the radiance of God’s glory and the exact representation of his being” (Heb 1:3, <span>niv<\/span>). <em>See<\/em> Glory; Pillar of Fire and Cloud; Theophany.<\/p>","content_en":"<h3>SHEKINAH*<\/h3>\n<p>Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:18; Ez 43:7-9; Jl 3:17, 21; Zec 2:10-11); God, whose dwelling is in heaven, also dwells on earth. The term is also applied to the “shekinah glory,” the visible pillar of fire and smoke that dwelled in the midst of Israel at Sinai (Ex 19:16-18), in the wilderness (40:34-38), and in the temple (1 Kgs 6:13; 8:10-13; 2 Chr 6:1-2).<\/p>\n<p>The NT frequently alludes to the concept of the shekinah, even though the term itself is not used. God’s presence in the NT is frequently associated with light and glory (Lk 2:9; 9:29; Acts 9:3-6; 22:6-11; 26:12-16; 2 Pt 1:16-18). John’s Gospel emphasizes both the concept of glory and the concept of dwelling. When the Word became flesh, he dwelt among men who beheld his glory (Jn 1:14). The Spirit of God remained on him (v 32) and would be with his followers forever (14:16). He would abide in those who abide in Jesus (15:4-10). The same themes of dwelling in Christ and of his dwelling in his people occur repeatedly also in John’s letters (1 Jn 2:6, 14, 24, 27-28; 3:6, 14-15, 24; 2 Jn 1:9).<\/p>\n<p>Paul also identifies Christ as the shekinah of God. All the fullness of the Godhead dwells in him bodily (Col 1:19; 2:9). The dwelling of Christ in the church constitutes the saints as the people of God (1:15-23). Paul’s message was the “gospel of the glory of Christ,” for God had caused light to shine to give “knowledge of the glory of God in the face of Christ” (2 Cor 4:4-6, <span>niv<\/span>). Finally, the writer of Hebrews sees Christ as “the radiance of God’s glory and the exact representation of his being” (Heb 1:3, <span>niv<\/span>). <em>See<\/em> Glory; Pillar of Fire and Cloud; Theophany.<\/p>","summary_ro":"SHEKINAH* Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:1...","summary_en":"SHEKINAH* Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:1...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40122,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"New but Not New","title_en":"New but Not New","content_ro":"<h3>New but Not New<\/h3>\n<blockquote><p>Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” because of false prophets in the churches (1 Jn 4:1) who were leading people into heresy by new and different teaching (2 Jn 1:9). The best protection against that deception was to obey what Jesus taught “of old,” including the new commandment (vv 6-7).<\/p><\/blockquote>","content_en":"<h3>New but Not New<\/h3>\n<blockquote><p>Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” because of false prophets in the churches (1 Jn 4:1) who were leading people into heresy by new and different teaching (2 Jn 1:9). The best protection against that deception was to obey what Jesus taught “of old,” including the new commandment (vv 6-7).<\/p><\/blockquote>","summary_ro":"New but Not New Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” beca...","summary_en":"New but Not New Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” beca...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59251,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:9","title_en":"Study Note: 2 Ioan 1:9","content_ro":"<p><strong>1:9<\/strong> <em>Anyone who wanders away from this teaching<\/em> (literally <em>everyone going beyond and not remaining in the teaching<\/em>): To <em>go beyond<\/em> is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.<\/p>","content_en":"<p><strong>1:9<\/strong> <em>Anyone who wanders away from this teaching<\/em> (literally <em>everyone going beyond and not remaining in the teaching<\/em>): To <em>go beyond<\/em> is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.<\/p>","summary_ro":"1:9 Anyone who wanders away from this teaching (literally everyone going beyond and not remaining in the teaching): To go beyond is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.","summary_en":"1:9 Anyone who wanders away from this teaching (literally everyone going beyond and not remaining in the teaching): To go beyond is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86877,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:9","title_en":"Study Note: 2 Ioan 1:9","content_ro":"<p><strong>1:9<\/strong> <em>Anyone who wanders away from this teaching<\/em> (literally <em>everyone going beyond and not remaining in the teaching<\/em>): To <em>go beyond<\/em> is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.<\/p>","content_en":"<p><strong>1:9<\/strong> <em>Anyone who wanders away from this teaching<\/em> (literally <em>everyone going beyond and not remaining in the teaching<\/em>): To <em>go beyond<\/em> is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.<\/p>","summary_ro":"1:9 Anyone who wanders away from this teaching (literally everyone going beyond and not remaining in the teaching): To go beyond is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.","summary_en":"1:9 Anyone who wanders away from this teaching (literally everyone going beyond and not remaining in the teaching): To go beyond is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114503,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:9","title_en":"Study Note: 2 Ioan 1:9","content_ro":"<p><strong>1:9<\/strong> <em>Anyone who wanders away from this teaching<\/em> (literally <em>everyone going beyond and not remaining in the teaching<\/em>): To <em>go beyond<\/em> is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.<\/p>","content_en":"<p><strong>1:9<\/strong> <em>Anyone who wanders away from this teaching<\/em> (literally <em>everyone going beyond and not remaining in the teaching<\/em>): To <em>go beyond<\/em> is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.<\/p>","summary_ro":"1:9 Anyone who wanders away from this teaching (literally everyone going beyond and not remaining in the teaching): To go beyond is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.","summary_en":"1:9 Anyone who wanders away from this teaching (literally everyone going beyond and not remaining in the teaching): To go beyond is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142129,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:9","title_en":"Study Note: 2 Ioan 1:9","content_ro":"<p><strong>1:9<\/strong> <em>Anyone who wanders away from this teaching<\/em> (literally <em>everyone going beyond and not remaining in the teaching<\/em>): To <em>go beyond<\/em> is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.<\/p>","content_en":"<p><strong>1:9<\/strong> <em>Anyone who wanders away from this teaching<\/em> (literally <em>everyone going beyond and not remaining in the teaching<\/em>): To <em>go beyond<\/em> is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.<\/p>","summary_ro":"1:9 Anyone who wanders away from this teaching (literally everyone going beyond and not remaining in the teaching): To go beyond is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.","summary_en":"1:9 Anyone who wanders away from this teaching (literally everyone going beyond and not remaining in the teaching): To go beyond is to contradict the apostolic teachings about Jesus Christ and believe things about Jesus that were not taught by the apostles. This is a warning to the church not to listen to the false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65467,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66035,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Remaining in Christ","title_en":"Remaining in Christ","content_ro":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","content_en":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","summary_ro":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","summary_en":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93093,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93661,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Remaining in Christ","title_en":"Remaining in Christ","content_ro":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","content_en":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","summary_ro":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","summary_en":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120719,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121287,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Remaining in Christ","title_en":"Remaining in Christ","content_ro":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","content_en":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","summary_ro":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","summary_en":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148345,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148913,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Remaining in Christ","title_en":"Remaining in Christ","content_ro":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","content_en":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","summary_ro":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","summary_en":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":59252,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:10","title_en":"Study Note: 2 Ioan 1:10","content_ro":"<p><strong>1:10-11<\/strong> Believers should not <em>invite that person<\/em><em>,<\/em> who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.<\/p>","content_en":"<p><strong>1:10-11<\/strong> Believers should not <em>invite that person<\/em><em>,<\/em> who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.<\/p>","summary_ro":"1:10-11 Believers should not invite that person, who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.","summary_en":"1:10-11 Believers should not invite that person, who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86878,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:10","title_en":"Study Note: 2 Ioan 1:10","content_ro":"<p><strong>1:10-11<\/strong> Believers should not <em>invite that person<\/em><em>,<\/em> who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.<\/p>","content_en":"<p><strong>1:10-11<\/strong> Believers should not <em>invite that person<\/em><em>,<\/em> who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.<\/p>","summary_ro":"1:10-11 Believers should not invite that person, who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.","summary_en":"1:10-11 Believers should not invite that person, who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114504,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:10","title_en":"Study Note: 2 Ioan 1:10","content_ro":"<p><strong>1:10-11<\/strong> Believers should not <em>invite that person<\/em><em>,<\/em> who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.<\/p>","content_en":"<p><strong>1:10-11<\/strong> Believers should not <em>invite that person<\/em><em>,<\/em> who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.<\/p>","summary_ro":"1:10-11 Believers should not invite that person, who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.","summary_en":"1:10-11 Believers should not invite that person, who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142130,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:10","title_en":"Study Note: 2 Ioan 1:10","content_ro":"<p><strong>1:10-11<\/strong> Believers should not <em>invite that person<\/em><em>,<\/em> who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.<\/p>","content_en":"<p><strong>1:10-11<\/strong> Believers should not <em>invite that person<\/em><em>,<\/em> who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.<\/p>","summary_ro":"1:10-11 Believers should not invite that person, who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.","summary_en":"1:10-11 Believers should not invite that person, who does not teach the truth about Christ, into their homes. The early churches met in homes (see Acts 2:46; 5:42; 8:3; 12:5, 12; Col 4:15; Phlm 1:2), so this could refer to inviting false teachers to a meeting of the church. It could also refer to giving any form of hospitality to false teachers, which would help their mission. The only way to deal with them was to not accept them into the fellowship.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":22876,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Leather","title_en":"Leather","content_ro":"<h3>LEATHER<\/h3>\n<p>Prepared animal hide, used extensively in Bible times for a wide variety of purposes. It was used as clothing in early times (Gn 3:21). At the beginning of the period of the prophets, their raiment, made from animal skins, became a means of identifying them (2 Kgs 1:8; Zec 13:4). Elijah’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14) is described in the Greek OT as sheepskin. Animal skins were also used to make shoes (Ez 16:10), girdles (Mt 3:4), and other articles of clothing (Lv 13:48).<\/p>\n<p>Some household utensils were made of leather. The most common was the container for holding liquids, such as milk (Jgs 4:19), wine (Mk 2:22), and water (Gn 21:14). Oil, extracted from olives, then purified and refined, was also stored in skins, until required for cooking, toiletry, or medicinal purposes, or as fuel for lamps. In all probability leather was used for beds, chairs, and other household articles. There is no reference to leather being used to make tents, but animal skins were employed in the construction of the tabernacle (Ex 25:5; Nm 4:8). Clearly, the references are to tanned skins. Their use would ensure that the roof was waterproof.<\/p>\n<p>The Bible is silent concerning the use of leather for making armor or weapons; however, it would be a natural choice for helmets and shields for defense, slings for offense, and quivers to hold arrows. Rubbing oil into the surface of shields, presumably to keep them from becoming brittle and therefore useless, is referred to in 2 Samuel 1:21 and Isaiah 21:5 and points to their being made of leather. A painting in the tomb of an Egyptian nobleman from about 1900 <span>BC<\/span> supplements the meager knowledge that the Bible provides concerning the use of leather in OT times. In the painting the men wear sandals and the women boots. A leather water bottle is strapped to one man’s back. Another, an archer, carries a quiver on his back. The asses are carrying objects that have been identified as two pairs of goatskin bellows.<\/p>\n<p>Leather was used extensively as writing material, but early on almost wholly in Egypt. There, parchment, also derived from animal hides, has a very ancient history. The difference between leather and parchment is that the former is tanned, whereas the latter is produced by treating the skins with solutions of lime, salt, or dyes, scraping off the hair on one side and the flesh on the other, stretching and drying them in a frame, then rubbing them with a pumice stone to produce smooth surfaces on both sides. The use of prepared skins for writing material was known before 2000 <span>BC<\/span> in Egypt, but according to Pliny, the term “parchment” did not come into use until about 160 <span>BC<\/span> in other areas.<\/p>\n<p>No leather documents have been recovered from Assyria or Babylonia, probably because leather was used much less extensively there than elsewhere in the ancient East. Middle East literary allusions point to its having come into use there at a later period. The term “parchment” is not found before the Persian period, and the phrase “written on parchment” does not occur before the early years of the Seleucids (312–64 <span>BC<\/span>). Even then papyrus was the chief writing material.<\/p>\n<p>Another leather product, vellum, is fine parchment made from calf, kid, lamb, or antelope skins. In Rome, from the first century <span>BC<\/span> through the second century <span>AD<\/span>, vellum was in restricted use. Not until the third and fourth centuries did vellum prevail. It was at this time that the celebrated Codex Vaticanus and the Codex Sinaiticus were produced. The whole Bible now could be gathered into a single codex, which was in the form of a modern book with folded sheets, whereas previously a set of from 30 to 40 rolls of papyrus would be required for the Bible. Vellum also allowed for the palimpsest, from which the original writing could be erased and written upon again.<\/p>\n<p>In the OT leather or skins are not mentioned in connection with writing. Books in roll form are mentioned in Psalm 40:7, Jeremiah 36, and Ezekiel 2:9–3:3, but these were probably papyrus. Before the discovery of the Dead Sea Scrolls, the earliest reference to Jews using parchment or leather as writing material is found in Josephus, toward the end of the first century <span>AD<\/span>. However, we now know that around 100 <span>BC<\/span> parchment was used by Jews. The Talmud requires the Law to be written on skins of clean animals, a regulation that still stands for books to be used in the synagogue, but it is not certain that this points to an ancient tradition.<\/p>\n<p>Some of the Dead Sea Scrolls were written on leather. For example, the great scroll of Isaiah, written about 100 <span>BC<\/span>, consists of 17 sheets sewn together into a length of almost 23 feet (7 meters). The autographs of the NT were probably written on papyrus. Certainly John wrote his second letter on papyrus (2 Jn 1:12) within the last quarter of the first century.<\/p>\n<p>Tanning is not mentioned in the OT, but it is implied in Exodus 25:5 and Leviticus 13:48. The possible use of skins of unclean animals and the constant contact with dead bodies made tanning an unclean trade, and it was forbidden in the city. However, the preparation of skins for parchment was considered an honorable calling.<\/p>\n<p><em>See also<\/em> Letter Writing, Ancient; Writing.<\/p>","content_en":"<h3>LEATHER<\/h3>\n<p>Prepared animal hide, used extensively in Bible times for a wide variety of purposes. It was used as clothing in early times (Gn 3:21). At the beginning of the period of the prophets, their raiment, made from animal skins, became a means of identifying them (2 Kgs 1:8; Zec 13:4). Elijah’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14) is described in the Greek OT as sheepskin. Animal skins were also used to make shoes (Ez 16:10), girdles (Mt 3:4), and other articles of clothing (Lv 13:48).<\/p>\n<p>Some household utensils were made of leather. The most common was the container for holding liquids, such as milk (Jgs 4:19), wine (Mk 2:22), and water (Gn 21:14). Oil, extracted from olives, then purified and refined, was also stored in skins, until required for cooking, toiletry, or medicinal purposes, or as fuel for lamps. In all probability leather was used for beds, chairs, and other household articles. There is no reference to leather being used to make tents, but animal skins were employed in the construction of the tabernacle (Ex 25:5; Nm 4:8). Clearly, the references are to tanned skins. Their use would ensure that the roof was waterproof.<\/p>\n<p>The Bible is silent concerning the use of leather for making armor or weapons; however, it would be a natural choice for helmets and shields for defense, slings for offense, and quivers to hold arrows. Rubbing oil into the surface of shields, presumably to keep them from becoming brittle and therefore useless, is referred to in 2 Samuel 1:21 and Isaiah 21:5 and points to their being made of leather. A painting in the tomb of an Egyptian nobleman from about 1900 <span>BC<\/span> supplements the meager knowledge that the Bible provides concerning the use of leather in OT times. In the painting the men wear sandals and the women boots. A leather water bottle is strapped to one man’s back. Another, an archer, carries a quiver on his back. The asses are carrying objects that have been identified as two pairs of goatskin bellows.<\/p>\n<p>Leather was used extensively as writing material, but early on almost wholly in Egypt. There, parchment, also derived from animal hides, has a very ancient history. The difference between leather and parchment is that the former is tanned, whereas the latter is produced by treating the skins with solutions of lime, salt, or dyes, scraping off the hair on one side and the flesh on the other, stretching and drying them in a frame, then rubbing them with a pumice stone to produce smooth surfaces on both sides. The use of prepared skins for writing material was known before 2000 <span>BC<\/span> in Egypt, but according to Pliny, the term “parchment” did not come into use until about 160 <span>BC<\/span> in other areas.<\/p>\n<p>No leather documents have been recovered from Assyria or Babylonia, probably because leather was used much less extensively there than elsewhere in the ancient East. Middle East literary allusions point to its having come into use there at a later period. The term “parchment” is not found before the Persian period, and the phrase “written on parchment” does not occur before the early years of the Seleucids (312–64 <span>BC<\/span>). Even then papyrus was the chief writing material.<\/p>\n<p>Another leather product, vellum, is fine parchment made from calf, kid, lamb, or antelope skins. In Rome, from the first century <span>BC<\/span> through the second century <span>AD<\/span>, vellum was in restricted use. Not until the third and fourth centuries did vellum prevail. It was at this time that the celebrated Codex Vaticanus and the Codex Sinaiticus were produced. The whole Bible now could be gathered into a single codex, which was in the form of a modern book with folded sheets, whereas previously a set of from 30 to 40 rolls of papyrus would be required for the Bible. Vellum also allowed for the palimpsest, from which the original writing could be erased and written upon again.<\/p>\n<p>In the OT leather or skins are not mentioned in connection with writing. Books in roll form are mentioned in Psalm 40:7, Jeremiah 36, and Ezekiel 2:9–3:3, but these were probably papyrus. Before the discovery of the Dead Sea Scrolls, the earliest reference to Jews using parchment or leather as writing material is found in Josephus, toward the end of the first century <span>AD<\/span>. However, we now know that around 100 <span>BC<\/span> parchment was used by Jews. The Talmud requires the Law to be written on skins of clean animals, a regulation that still stands for books to be used in the synagogue, but it is not certain that this points to an ancient tradition.<\/p>\n<p>Some of the Dead Sea Scrolls were written on leather. For example, the great scroll of Isaiah, written about 100 <span>BC<\/span>, consists of 17 sheets sewn together into a length of almost 23 feet (7 meters). The autographs of the NT were probably written on papyrus. Certainly John wrote his second letter on papyrus (2 Jn 1:12) within the last quarter of the first century.<\/p>\n<p>Tanning is not mentioned in the OT, but it is implied in Exodus 25:5 and Leviticus 13:48. The possible use of skins of unclean animals and the constant contact with dead bodies made tanning an unclean trade, and it was forbidden in the city. However, the preparation of skins for parchment was considered an honorable calling.<\/p>\n<p><em>See also<\/em> Letter Writing, Ancient; Writing.<\/p>","summary_ro":"LEATHER Prepared animal hide, used extensively in Bible times for a wide variety of purposes. It was used as clothing in early times (Gn 3:21). At the beginning of the period of the prophets, their raiment, made from animal skins, became a means of identifying them (2 Kgs 1:8; Zec 13:4). Elijah’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14) is described in the Greek OT as sheepskin. Animal skins were also used to make shoes (Ez 16:10), girdles (Mt 3:4), and other articles of clothing (Lv 13:48)...","summary_en":"LEATHER Prepared animal hide, used extensively in Bible times for a wide variety of purposes. It was used as clothing in early times (Gn 3:21). At the beginning of the period of the prophets, their raiment, made from animal skins, became a means of identifying them (2 Kgs 1:8; Zec 13:4). Elijah’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14) is described in the Greek OT as sheepskin. Animal skins were also used to make shoes (Ez 16:10), girdles (Mt 3:4), and other articles of clothing (Lv 13:48)...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38806,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Writer","title_en":"Writer","content_ro":"<h3>WRITER<\/h3>\n<p>Professional scribe and\/or secretary; religious scribe and\/or secretary.<\/p>\n<p class=\"h2\" id=\"ProfessionalScribesandSecretaries\">Professional Scribes and Secretaries<\/p>\n<p>Scribes were employed as secretaries in Palestine, Egypt, Mesopotamia, and the Greco-Roman Empire. Court scribes would sometimes rise to positions of social prestige and considerable political influence, much as a secretary of state today.<\/p>\n<p>There were schools for the training of such scribes. To master the difficult art of writing on clay probably required as much time then as it takes students now to develop the ability to read and write. Would-be scribes could either enter a regular school or work as an apprentice under a private teacher, though most of them apparently followed the latter procedure. Scribes who were willing to teach could be found everywhere, even in the smaller towns. In fact, most of the scribes had at least one apprentice, who was treated like a son while learning the profession. Such students learned not only from private tutoring but also from the example of their teacher. This kind of education was sufficient to equip young scribes for the normal commercial branches of the craft. They were fully prepared to handle the necessary formulas for the various kinds of legal and business documents, and they could easily take dictation for private correspondence.<\/p>\n<p>For additional study and training, however, it was necessary to attend the regular schools. The schools were attached to temples, and only these schools had the proper facilities to teach the sciences (including mathematics) and literature, which the more advanced scribes had to master. There a budding scribe could study to become even a priest or a “scientist.” In the ruins of ancient cities archaeologists have discovered “textbooks” used by the pupils. Excavators have also uncovered schoolrooms with benches on which the students sat. Some of the ancient Near Eastern texts that have been unearthed are nothing but schoolboy exercises or student copies of originals. These copies are usually not as beautiful or as legible as the originals, which were written by master scribes.<\/p>\n<p>When the teacher wanted to give the students an assignment, he had available in the temple school virtually every type of text imaginable. For elementary work he could have the students practice writing a list of cuneiform signs, much like our learning the letters of the alphabet—except that there were some 600 signs! Another simple assignment would have been to copy dictionaries containing lists of stones, cities, animals, and gods. After such preparatory work, the students could then move on to literary texts and, for example, accurately reproduce a portion of one of the great epics, a hymn, or a prayer. Through arduous study and a lengthy program of instruction and practice, a gifted student could become qualified for scribal service in almost any field.<\/p>\n<p class=\"h2\" id=\"ReligiousScribe\">Religious Scribe<\/p>\n<p>The scribe in Israel undertook a wide range of writing tasks. Often the scribe sat at the gate of the city or in an open area undertaking numerous kinds of writing tasks for illiterate citizens, correspondence, writing of receipts, and contracts. More officially, he kept records and wrote annals. Religious scribes copied the Scriptures. Several of these men are mentioned in the OT: Shebna (2 Kgs 18:18, 37), Shaphan (2 Kgs 22:8-12), Ezra (Ezr 7:6, 11; Neh 8:1, 9, 13; 12:26, 36), Baruch (Jer 36:26, 32), and Jonathan (Jer 37:15, 20).<\/p>\n<p>Paul made use of secretaries or scribes (called amanuenses) when he composed his epistles. The usual procedure for a dictated epistle was for the amanuensis to take down the speaker’s words and produce a transcript, which the author would then review and edit. Taking the edited copy, the amanuensis would produce a final draft, which the author would sign in his own handwriting. Two NT epistles provide the name of an amanuensis: Tertius for Romans (Rom 16:22) and Silvanus for 1 Peter (1 Pt 5:12). Some of Paul’s epistles indicate that he provided the concluding salutation in his own handwriting: 1 Corinthians (1 Cor 16:21), Galatians (Gal 6:11), Colossians (Col 4:18), and 2 Thessalonians (2 Thes 3:17). This indicates that these epistles were penned by someone else—Paul’s amanuensis—prior to his signing off. By contrast, John penned his own epistles (1 Jn 1:4; 2:1, 7-8, 12-14; 2 Jn 1:12; 3 Jn 1:9, 13).<\/p>\n<p><em>See also<\/em> Letter Writing, Ancient; Writing.<\/p>","content_en":"<h3>WRITER<\/h3>\n<p>Professional scribe and\/or secretary; religious scribe and\/or secretary.<\/p>\n<p class=\"h2\" id=\"ProfessionalScribesandSecretaries\">Professional Scribes and Secretaries<\/p>\n<p>Scribes were employed as secretaries in Palestine, Egypt, Mesopotamia, and the Greco-Roman Empire. Court scribes would sometimes rise to positions of social prestige and considerable political influence, much as a secretary of state today.<\/p>\n<p>There were schools for the training of such scribes. To master the difficult art of writing on clay probably required as much time then as it takes students now to develop the ability to read and write. Would-be scribes could either enter a regular school or work as an apprentice under a private teacher, though most of them apparently followed the latter procedure. Scribes who were willing to teach could be found everywhere, even in the smaller towns. In fact, most of the scribes had at least one apprentice, who was treated like a son while learning the profession. Such students learned not only from private tutoring but also from the example of their teacher. This kind of education was sufficient to equip young scribes for the normal commercial branches of the craft. They were fully prepared to handle the necessary formulas for the various kinds of legal and business documents, and they could easily take dictation for private correspondence.<\/p>\n<p>For additional study and training, however, it was necessary to attend the regular schools. The schools were attached to temples, and only these schools had the proper facilities to teach the sciences (including mathematics) and literature, which the more advanced scribes had to master. There a budding scribe could study to become even a priest or a “scientist.” In the ruins of ancient cities archaeologists have discovered “textbooks” used by the pupils. Excavators have also uncovered schoolrooms with benches on which the students sat. Some of the ancient Near Eastern texts that have been unearthed are nothing but schoolboy exercises or student copies of originals. These copies are usually not as beautiful or as legible as the originals, which were written by master scribes.<\/p>\n<p>When the teacher wanted to give the students an assignment, he had available in the temple school virtually every type of text imaginable. For elementary work he could have the students practice writing a list of cuneiform signs, much like our learning the letters of the alphabet—except that there were some 600 signs! Another simple assignment would have been to copy dictionaries containing lists of stones, cities, animals, and gods. After such preparatory work, the students could then move on to literary texts and, for example, accurately reproduce a portion of one of the great epics, a hymn, or a prayer. Through arduous study and a lengthy program of instruction and practice, a gifted student could become qualified for scribal service in almost any field.<\/p>\n<p class=\"h2\" id=\"ReligiousScribe\">Religious Scribe<\/p>\n<p>The scribe in Israel undertook a wide range of writing tasks. Often the scribe sat at the gate of the city or in an open area undertaking numerous kinds of writing tasks for illiterate citizens, correspondence, writing of receipts, and contracts. More officially, he kept records and wrote annals. Religious scribes copied the Scriptures. Several of these men are mentioned in the OT: Shebna (2 Kgs 18:18, 37), Shaphan (2 Kgs 22:8-12), Ezra (Ezr 7:6, 11; Neh 8:1, 9, 13; 12:26, 36), Baruch (Jer 36:26, 32), and Jonathan (Jer 37:15, 20).<\/p>\n<p>Paul made use of secretaries or scribes (called amanuenses) when he composed his epistles. The usual procedure for a dictated epistle was for the amanuensis to take down the speaker’s words and produce a transcript, which the author would then review and edit. Taking the edited copy, the amanuensis would produce a final draft, which the author would sign in his own handwriting. Two NT epistles provide the name of an amanuensis: Tertius for Romans (Rom 16:22) and Silvanus for 1 Peter (1 Pt 5:12). Some of Paul’s epistles indicate that he provided the concluding salutation in his own handwriting: 1 Corinthians (1 Cor 16:21), Galatians (Gal 6:11), Colossians (Col 4:18), and 2 Thessalonians (2 Thes 3:17). This indicates that these epistles were penned by someone else—Paul’s amanuensis—prior to his signing off. By contrast, John penned his own epistles (1 Jn 1:4; 2:1, 7-8, 12-14; 2 Jn 1:12; 3 Jn 1:9, 13).<\/p>\n<p><em>See also<\/em> Letter Writing, Ancient; Writing.<\/p>","summary_ro":"WRITER Professional scribe and\/or secretary; religious scribe and\/or secretary. Professional Scribes and Secretaries Scribes were employed as secretaries in Palestine, Egypt, Mesopotamia, and the Greco-Roman Empire. Court scribes would sometimes rise to positions of social prestige and considerable political influence, much as a secretary of state today. There were schools for the training of such scribes. To master the difficult art of writing on clay probably required as much time then as i...","summary_en":"WRITER Professional scribe and\/or secretary; religious scribe and\/or secretary. Professional Scribes and Secretaries Scribes were employed as secretaries in Palestine, Egypt, Mesopotamia, and the Greco-Roman Empire. Court scribes would sometimes rise to positions of social prestige and considerable political influence, much as a secretary of state today. There were schools for the training of such scribes. To master the difficult art of writing on clay probably required as much time then as i...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38812,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Writing","title_en":"Writing","content_ro":"<h3>WRITING<\/h3>\n<p>The process that goes into producing books.<\/p>\n<p>Books have been written for many centuries but have not always been produced in the familiar form in which they are known today. If a book is defined as any written record of thoughts or acts, the production of books goes back to a very early period in the history of civilization. The Sumerians produced written documents and primers on clay tablets as early as 2500 <span>BC<\/span>. The Sumerian civilization went into decline after its conquest by the Akkadians (2300 <span>BC<\/span>). In the 21st century <span>BC<\/span>, however, there occurred a revival of Sumerian culture that produced a number of important literary works, including the first known written codified system of law. Today a rich collection of Sumerian material exists. It includes legal, mythological, and commercial documents as well as written material produced in the process of training scribes. A large collection of cuneiform tablets was found in the library of the Assyrian king Ashurbanipal, which was established in the seventh century <span>BC<\/span>. The library contained many records of religious and scientific knowledge.<\/p>\n<p>We have many ancient manuscripts of the books of the Bible. As for the books of the Hebrew Bible, scribes used quill, ink, and leather scrolls to make copies of individual books. Some of the scrolls, made of several treated animal hides stitched together, could be as long as 35 to 40 feet (10.7 to 12.2 meters) when unrolled. As scrolls wore out, or if there was a need for copies in various synagogues, Jewish scribes would make additional copies—and they did so with painstaking care. Prior to the Dead Sea Scroll discoveries, museums housed several manuscripts of the Hebrew Bible dated between the eighth and tenth centuries. The Dead Sea Scrolls are dated between 100 <span>BC<\/span> and <span>AD<\/span> 100, which makes them a thousand years earlier than these other mauscripts. The Dead Sea Scrolls contain significant portions of the OT. Every book except Esther is represented. The largest portions come from the Pentateuch (especially Deuteronomy—25 manuscripts), the Major Prophets (especially Isaiah—18 manuscripts), and Psalms (27 manuscripts). As for the books of the NT, we have nearly 6,000 manuscripts prior to the time of the printing press (c. 1500). About 200 of these manuscripts date between the early second and late fourth century. Most of the NT manuscripts were written on papyrus or vellum, and all of the NT manuscripts were written in the codex form.<\/p>\n<p class=\"h2\" id=\"WritingMaterials\">Writing Materials<\/p>\n<h5>Clay<\/h5>\n<p>The Sumerian, Babylonian, and Assyrian clay tablets are well known. Baked clay tablets were preserved easily in almost any climate. They were suitable, however, only for a straight-line form of writing such as cuneiform, and were therefore not appropriate for the rounded Aramaic form of Hebrew script.<\/p>\n<h5>Papyrus<\/h5>\n<p>The papyrus rolls of Egypt have been used as a writing surface since the early third millennium <span>BC<\/span>. The Greeks adopted papyrus around 900 <span>BC<\/span>, and the Romans adopted its use later. The oldest extant Greek rolls of papyrus date from the fourth century <span>BC<\/span>. The inner pith of the papyrus plant was called <span class=\"greek\" lang=\"el\">byblos<\/span><em>.<\/em> From this comes the Greek word <span class=\"greek\" lang=\"el\">biblion<\/span> (“book”) and the English word “bible.” The word “paper” is derived from “papyrus.”<\/p>\n<p>Unfortunately, papyrus is perishable, requiring a dry climate for its preservation. That is why few papyri have been discovered anywhere other than in the desert sands of Egypt. Some papyrus fragments have also been found in the caves near the Dead Sea, where the climate is likewise sufficiently dry.<\/p>\n<h5>Potsherds<\/h5>\n<p>Broken pieces of pottery furnished an inexpensive writing material because the supply was so abundant. The Samaria and Lachish ostraca are examples.<\/p>\n<h5>Wood<\/h5>\n<p>Wooden tablets covered with stucco or wax were sometimes used as a writing surface. A NT example is Luke 1:63.<\/p>\n<h5>Leather, Parchment, and Vellum<\/h5>\n<p>These are all made from animal skins. Leather (tanned skins), the forerunner of parchment, has been in use about as long as papyrus, but it was rarely used because papyrus was so abundant. The ancient Hebrews probably used leather and papyrus for writing materials. The Dead Sea Scrolls were sheets of leather sewed together with linen thread. Metal scrolls also existed (e.g., copper).<\/p>\n<p>Parchment, made in the beginning from sheep and goat skins, began to replace leather as early as the third century <span>BC<\/span>, though actual parchment codices date from the second century <span>AD<\/span>. To prepare parchment or refined leather, the hair was removed from the skins and the latter rubbed smooth. The most common form of book for OT and NT documents was evidently a roll or scroll of papyrus, leather, or parchment. The average length of a scroll was about 30 feet (9.1 meters), though the famous Harris Papyrus was 133 feet (40.5 meters) long. Scrolls were often stored in pottery jars (Jer 32:14) and were frequently sealed (Rv 5:1).<\/p>\n<p>Vellum had a finer quality than parchment and was prepared from the skins of calves, lambs, or kids. In the fourth century <span>AD<\/span>, vellum or parchment as a material and the codex as a form became the norm.<\/p>\n<h5>Paper<\/h5>\n<p>Paper, made from wood, rags, and certain grasses, began to replace vellum and parchment as early as the tenth century <span>AD<\/span> in the Western world, though it was used considerably earlier in China and Japan. By the 15th century, paper manuscripts were common.<\/p>\n<p class=\"h2\" id=\"KindsofBooks\">Kinds of Books<\/p>\n<h5>Scroll<\/h5>\n<p>The scroll is a roll of papyrus, parchment, or leather used for writing a document or literary work. The papyrus scroll of Egypt can be traced as far back as 2500 <span>BC<\/span>. One of the most famous literary productions of ancient Egypt is the Book of the Dead. Jews used leather scrolls for writing the books of the Old Testament. Most of the scrolls discovered from the Dead Sea area were written on leather, with a few having been written on papyrus.<\/p>\n<h5>Codex<\/h5>\n<p>An important development in the evolution of book production occurred with the advent of the codex in the middle of the first century. A codex was constructed much like our modern books by folding sheets of papyrus or vellum (treated animal hide) in the middle and then sewing them together at the spine. This kind of book was advantageous because it enabled the scribe to write on both sides; it facilitated easier access to particular passages (as opposed to a scroll, which had to be unrolled); and it enabled Christians to bind together all four Gospels or all Paul’s epistles or any other such combination.<\/p>\n\n<p class=\"h2\" id=\"WritingUtensilsandInk\">Writing Utensils and Ink<\/p>\n<p>Different kinds of writing implements were used, depending on the writing surfaces in use at various periods of history. Metal chisels and gravers were used for inscribing stone and metal. A stylus was used for writing cuneiform (“wedge-shaped” characters) on clay tablets. For writing on ostraca (potsherds), papyrus, and parchment, a reed was split or cut to act as a brush. In Egypt rushes were used to form a brush. Later, reeds were cut to a point and split like a quill pen. Apparently this was the type of pen or “calamus” used in NT times (3 Jn 1:13).<\/p>\n<p>Ink (cf. 2 Jn 1:12) was usually a black carbon (charcoal) mixed with gum or oil for use on parchment or mixed with a metallic substance for papyrus. It was kept in an inkhorn as a dried substance, on which the scribe would dip or rub his moistened pen. It could be erased by washing (Nm 5:23) or with a penknife, which was also used for sharpening pens and trimming or cutting scrolls (Jer 36:23).<\/p>\n<p><em>See also<\/em> Hieroglyphics; Inscriptions; Lachish Letters; Letter Writing, Ancient; Scribe; Writer.<\/p>","content_en":"<h3>WRITING<\/h3>\n<p>The process that goes into producing books.<\/p>\n<p>Books have been written for many centuries but have not always been produced in the familiar form in which they are known today. If a book is defined as any written record of thoughts or acts, the production of books goes back to a very early period in the history of civilization. The Sumerians produced written documents and primers on clay tablets as early as 2500 <span>BC<\/span>. The Sumerian civilization went into decline after its conquest by the Akkadians (2300 <span>BC<\/span>). In the 21st century <span>BC<\/span>, however, there occurred a revival of Sumerian culture that produced a number of important literary works, including the first known written codified system of law. Today a rich collection of Sumerian material exists. It includes legal, mythological, and commercial documents as well as written material produced in the process of training scribes. A large collection of cuneiform tablets was found in the library of the Assyrian king Ashurbanipal, which was established in the seventh century <span>BC<\/span>. The library contained many records of religious and scientific knowledge.<\/p>\n<p>We have many ancient manuscripts of the books of the Bible. As for the books of the Hebrew Bible, scribes used quill, ink, and leather scrolls to make copies of individual books. Some of the scrolls, made of several treated animal hides stitched together, could be as long as 35 to 40 feet (10.7 to 12.2 meters) when unrolled. As scrolls wore out, or if there was a need for copies in various synagogues, Jewish scribes would make additional copies—and they did so with painstaking care. Prior to the Dead Sea Scroll discoveries, museums housed several manuscripts of the Hebrew Bible dated between the eighth and tenth centuries. The Dead Sea Scrolls are dated between 100 <span>BC<\/span> and <span>AD<\/span> 100, which makes them a thousand years earlier than these other mauscripts. The Dead Sea Scrolls contain significant portions of the OT. Every book except Esther is represented. The largest portions come from the Pentateuch (especially Deuteronomy—25 manuscripts), the Major Prophets (especially Isaiah—18 manuscripts), and Psalms (27 manuscripts). As for the books of the NT, we have nearly 6,000 manuscripts prior to the time of the printing press (c. 1500). About 200 of these manuscripts date between the early second and late fourth century. Most of the NT manuscripts were written on papyrus or vellum, and all of the NT manuscripts were written in the codex form.<\/p>\n<p class=\"h2\" id=\"WritingMaterials\">Writing Materials<\/p>\n<h5>Clay<\/h5>\n<p>The Sumerian, Babylonian, and Assyrian clay tablets are well known. Baked clay tablets were preserved easily in almost any climate. They were suitable, however, only for a straight-line form of writing such as cuneiform, and were therefore not appropriate for the rounded Aramaic form of Hebrew script.<\/p>\n<h5>Papyrus<\/h5>\n<p>The papyrus rolls of Egypt have been used as a writing surface since the early third millennium <span>BC<\/span>. The Greeks adopted papyrus around 900 <span>BC<\/span>, and the Romans adopted its use later. The oldest extant Greek rolls of papyrus date from the fourth century <span>BC<\/span>. The inner pith of the papyrus plant was called <span class=\"greek\" lang=\"el\">byblos<\/span><em>.<\/em> From this comes the Greek word <span class=\"greek\" lang=\"el\">biblion<\/span> (“book”) and the English word “bible.” The word “paper” is derived from “papyrus.”<\/p>\n<p>Unfortunately, papyrus is perishable, requiring a dry climate for its preservation. That is why few papyri have been discovered anywhere other than in the desert sands of Egypt. Some papyrus fragments have also been found in the caves near the Dead Sea, where the climate is likewise sufficiently dry.<\/p>\n<h5>Potsherds<\/h5>\n<p>Broken pieces of pottery furnished an inexpensive writing material because the supply was so abundant. The Samaria and Lachish ostraca are examples.<\/p>\n<h5>Wood<\/h5>\n<p>Wooden tablets covered with stucco or wax were sometimes used as a writing surface. A NT example is Luke 1:63.<\/p>\n<h5>Leather, Parchment, and Vellum<\/h5>\n<p>These are all made from animal skins. Leather (tanned skins), the forerunner of parchment, has been in use about as long as papyrus, but it was rarely used because papyrus was so abundant. The ancient Hebrews probably used leather and papyrus for writing materials. The Dead Sea Scrolls were sheets of leather sewed together with linen thread. Metal scrolls also existed (e.g., copper).<\/p>\n<p>Parchment, made in the beginning from sheep and goat skins, began to replace leather as early as the third century <span>BC<\/span>, though actual parchment codices date from the second century <span>AD<\/span>. To prepare parchment or refined leather, the hair was removed from the skins and the latter rubbed smooth. The most common form of book for OT and NT documents was evidently a roll or scroll of papyrus, leather, or parchment. The average length of a scroll was about 30 feet (9.1 meters), though the famous Harris Papyrus was 133 feet (40.5 meters) long. Scrolls were often stored in pottery jars (Jer 32:14) and were frequently sealed (Rv 5:1).<\/p>\n<p>Vellum had a finer quality than parchment and was prepared from the skins of calves, lambs, or kids. In the fourth century <span>AD<\/span>, vellum or parchment as a material and the codex as a form became the norm.<\/p>\n<h5>Paper<\/h5>\n<p>Paper, made from wood, rags, and certain grasses, began to replace vellum and parchment as early as the tenth century <span>AD<\/span> in the Western world, though it was used considerably earlier in China and Japan. By the 15th century, paper manuscripts were common.<\/p>\n<p class=\"h2\" id=\"KindsofBooks\">Kinds of Books<\/p>\n<h5>Scroll<\/h5>\n<p>The scroll is a roll of papyrus, parchment, or leather used for writing a document or literary work. The papyrus scroll of Egypt can be traced as far back as 2500 <span>BC<\/span>. One of the most famous literary productions of ancient Egypt is the Book of the Dead. Jews used leather scrolls for writing the books of the Old Testament. Most of the scrolls discovered from the Dead Sea area were written on leather, with a few having been written on papyrus.<\/p>\n<h5>Codex<\/h5>\n<p>An important development in the evolution of book production occurred with the advent of the codex in the middle of the first century. A codex was constructed much like our modern books by folding sheets of papyrus or vellum (treated animal hide) in the middle and then sewing them together at the spine. This kind of book was advantageous because it enabled the scribe to write on both sides; it facilitated easier access to particular passages (as opposed to a scroll, which had to be unrolled); and it enabled Christians to bind together all four Gospels or all Paul’s epistles or any other such combination.<\/p>\n\n<p class=\"h2\" id=\"WritingUtensilsandInk\">Writing Utensils and Ink<\/p>\n<p>Different kinds of writing implements were used, depending on the writing surfaces in use at various periods of history. Metal chisels and gravers were used for inscribing stone and metal. A stylus was used for writing cuneiform (“wedge-shaped” characters) on clay tablets. For writing on ostraca (potsherds), papyrus, and parchment, a reed was split or cut to act as a brush. In Egypt rushes were used to form a brush. Later, reeds were cut to a point and split like a quill pen. Apparently this was the type of pen or “calamus” used in NT times (3 Jn 1:13).<\/p>\n<p>Ink (cf. 2 Jn 1:12) was usually a black carbon (charcoal) mixed with gum or oil for use on parchment or mixed with a metallic substance for papyrus. It was kept in an inkhorn as a dried substance, on which the scribe would dip or rub his moistened pen. It could be erased by washing (Nm 5:23) or with a penknife, which was also used for sharpening pens and trimming or cutting scrolls (Jer 36:23).<\/p>\n<p><em>See also<\/em> Hieroglyphics; Inscriptions; Lachish Letters; Letter Writing, Ancient; Scribe; Writer.<\/p>","summary_ro":"WRITING The process that goes into producing books. Books have been written for many centuries but have not always been produced in the familiar form in which they are known today. If a book is defined as any written record of thoughts or acts, the production of books goes back to a very early period in the history of civilization. The Sumerians produced written documents and primers on clay tablets as early as 2500 BC. The Sumerian civilization went into decline after its conquest by the Akk...","summary_en":"WRITING The process that goes into producing books. Books have been written for many centuries but have not always been produced in the familiar form in which they are known today. If a book is defined as any written record of thoughts or acts, the production of books goes back to a very early period in the history of civilization. The Sumerians produced written documents and primers on clay tablets as early as 2500 BC. The Sumerian civilization went into decline after its conquest by the Akk...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59253,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:12","title_en":"Study Note: 2 Ioan 1:12","content_ro":"<p><strong>1:12<\/strong> Our English idiom <em>face to face<\/em> has the same meaning as the Greek idiom used here (literally <em>mouth to mouth;<\/em> see also 3 Jn 1:14). • <em>Then our joy will be complete:<\/em> Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.<\/p>","content_en":"<p><strong>1:12<\/strong> Our English idiom <em>face to face<\/em> has the same meaning as the Greek idiom used here (literally <em>mouth to mouth;<\/em> see also 3 Jn 1:14). • <em>Then our joy will be complete:<\/em> Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.<\/p>","summary_ro":"1:12 Our English idiom face to face has the same meaning as the Greek idiom used here (literally mouth to mouth; see also 3 Jn 1:14). • Then our joy will be complete: Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.","summary_en":"1:12 Our English idiom face to face has the same meaning as the Greek idiom used here (literally mouth to mouth; see also 3 Jn 1:14). • Then our joy will be complete: Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86879,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:12","title_en":"Study Note: 2 Ioan 1:12","content_ro":"<p><strong>1:12<\/strong> Our English idiom <em>face to face<\/em> has the same meaning as the Greek idiom used here (literally <em>mouth to mouth;<\/em> see also 3 Jn 1:14). • <em>Then our joy will be complete:<\/em> Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.<\/p>","content_en":"<p><strong>1:12<\/strong> Our English idiom <em>face to face<\/em> has the same meaning as the Greek idiom used here (literally <em>mouth to mouth;<\/em> see also 3 Jn 1:14). • <em>Then our joy will be complete:<\/em> Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.<\/p>","summary_ro":"1:12 Our English idiom face to face has the same meaning as the Greek idiom used here (literally mouth to mouth; see also 3 Jn 1:14). • Then our joy will be complete: Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.","summary_en":"1:12 Our English idiom face to face has the same meaning as the Greek idiom used here (literally mouth to mouth; see also 3 Jn 1:14). • Then our joy will be complete: Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114505,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:12","title_en":"Study Note: 2 Ioan 1:12","content_ro":"<p><strong>1:12<\/strong> Our English idiom <em>face to face<\/em> has the same meaning as the Greek idiom used here (literally <em>mouth to mouth;<\/em> see also 3 Jn 1:14). • <em>Then our joy will be complete:<\/em> Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.<\/p>","content_en":"<p><strong>1:12<\/strong> Our English idiom <em>face to face<\/em> has the same meaning as the Greek idiom used here (literally <em>mouth to mouth;<\/em> see also 3 Jn 1:14). • <em>Then our joy will be complete:<\/em> Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.<\/p>","summary_ro":"1:12 Our English idiom face to face has the same meaning as the Greek idiom used here (literally mouth to mouth; see also 3 Jn 1:14). • Then our joy will be complete: Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.","summary_en":"1:12 Our English idiom face to face has the same meaning as the Greek idiom used here (literally mouth to mouth; see also 3 Jn 1:14). • Then our joy will be complete: Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142131,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:12","title_en":"Study Note: 2 Ioan 1:12","content_ro":"<p><strong>1:12<\/strong> Our English idiom <em>face to face<\/em> has the same meaning as the Greek idiom used here (literally <em>mouth to mouth;<\/em> see also 3 Jn 1:14). • <em>Then our joy will be complete:<\/em> Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.<\/p>","content_en":"<p><strong>1:12<\/strong> Our English idiom <em>face to face<\/em> has the same meaning as the Greek idiom used here (literally <em>mouth to mouth;<\/em> see also 3 Jn 1:14). • <em>Then our joy will be complete:<\/em> Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.<\/p>","summary_ro":"1:12 Our English idiom face to face has the same meaning as the Greek idiom used here (literally mouth to mouth; see also 3 Jn 1:14). • Then our joy will be complete: Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.","summary_en":"1:12 Our English idiom face to face has the same meaning as the Greek idiom used here (literally mouth to mouth; see also 3 Jn 1:14). • Then our joy will be complete: Our relationship with Christ is not merely a private experience; we experience the fullest joy in harmonious fellowship with other believers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":10403,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Election Elect","title_en":"Election Elect","content_ro":"<h3>ELECT, ELECTION<\/h3>\n<p>In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen.<\/p>\n<p>When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took the initiative and chose them. Nor did God’s choice rest on any particular virtues that his people exemplified, but rather on his promise to their forefather Abraham (Dt 7:7-8). God also chose their leaders, such as Saul and David (1 Sm 10:24; 2 Sm 6:21), apart from any popular vote by the people. The word thus indicates God’s prerogative in deciding what shall happen, independent of human choice.<\/p>\n\n<p>The same thoughts are found in the NT. God’s people are described as his “elect” or “chosen ones,” a term used by Jesus when speaking of the future time when the Son of Man will come and gather together God’s people (Mk 13:20, 27). He will vindicate them for their sufferings and for their patience in waiting for his coming (Lk 18:7). In 1 Peter 2:9, God’s people are called a “chosen [elect] nation.” This phrase was originally used of the people of Israel (Is 43:20), and it brings out the fact that the people of God in the OT and the Christian church in the NT stand in continuity with each other; the promises addressed to Israel now find fulfillment in the church.<\/p>\n<p>In Romans 9–11 Paul discusses the problem of why the people of Israel as a nation have rejected the gospel, while the Gentiles have accepted it. He states that in the present time there is a “remnant” of Israel as a result of God’s gracious choice of them. This group is “the elect.” They are the chosen people who have obtained what was meant for Israel as a whole, while the greater mass of the people have failed to obtain it because they were “hardened” as a result of their sin (Rom 11:5-7).<\/p>\n<p>Nevertheless, God’s choice of Israel to be his people has not been canceled. Most Jewish people have aligned themselves against the gospel, so that the Gentiles may come in and receive God’s blessings in their place; however, they still are loved by God, and God will not go back on his original calling of them (Rom 11:28). Consequently, Paul is confident that in due time there will be a general return to God by the people of Israel.<\/p>\n<p>The word translated “elect” is generally found in the plural and refers either to the members of God’s people as a whole or to those in a particular local church (Rom 8:33; Col 3:12; 1 Thes 1:4; 2 Tm 2:10; Ti 1:1; 1 Pt 1:1-2; 2 Pt 1:10; Rv 17:14; cf. Rom 16:13 and 2 Jn 1:13, which have the singular form). The use of the plural may partly be explained by the fact that most of the NT letters are addressed to groups of people rather than to individuals. More probably, however, the point is that God’s election is concerned with the creation of a collective people rather than the calling of isolated individuals.<\/p>\n<p>The word “election” emphasizes that membership of God’s people is due to God’s initiative, prior to all human response, made before time began (Eph 1:4; cf. Jn 15:16, 19). It is God who has called men and women to be his people, and those who respond are elect. God’s call does not depend on any virtues or merits of humankind. Indeed, he chooses the foolish things by worldly standards to shame the wise, the weak to confound the strong, and the lowly and insignificant to bring to nothing those who think that they are something (1 Cor 1:27-28). The effect of election is to leave no grounds whatever for human boasting in achievement and position. Whatever the elect are, they owe it entirely to God, and they cannot boast or compare themselves with other people.<\/p>\n<p>God’s elect are a privileged people. Since they now have God to uphold them, no one can bring any accusation against them that might lead to God’s condemnation (Rom 8:33). They constitute a royal priesthood; they are God’s servants with the right of access to him (1 Pt 2:9). It is for their sake that the apostles endured hardship and suffering, so that they might enjoy future salvation and eternal glory (2 Tm 2:10).<\/p>\n<p>The elect are distinguished by their faith in God (Ti 1:1), and they are called to show the character that befits God’s people (Col 3:12). They must make their calling and election sure; that is, they must show that they belong to God by the quality of their lives (2 Pt 1:10). They must continue being faithful to the One who called them (Rv 17:14).<\/p>\n<p>The relationship between God’s call and human response is explained in Matthew 22:14: “For many are called, but few are chosen.” Although God calls many through the gospel, only some of those respond to the call and become his elect people. The text sheds no light on the mystery of why only some become God’s people. Certainly, when a person does respond to God’s call, it is because the gospel comes to him or her “in power and in the Holy Spirit and with full conviction” (1 Thes 1:4-5). When men and women refuse the gospel, it is because they have become hardened as a result of sin and their trust in their own works. Scripture does not go beyond that point in explanation, and neither should Christians.<\/p>\n<p>“Election” can also be used of God’s choice of people to serve him. Jesus chose the 12 disciples out of the larger company of those who followed him (Lk 6:13; Acts 1:2). The same thought reappears in John’s Gospel; Jesus commented that although he chose the Twelve, one of them turned out to be a devil (Jn 6:70; 13:18). When a replacement was needed for Judas, the church prayed to Jesus and asked him to show them which of the two available candidates he would choose to fill the gap in the Twelve (Acts 1:24). Peter attributes his evangelism among the Gentiles to God’s election of him for that purpose (15:7). Similarly, Paul was an elected instrument for God’s mission to the Gentiles (9:15). The initiative in Christian mission rests with God, who elects people to serve him in particular ways.<\/p>\n<p><em>See also<\/em> Foreknowledge; Foreordination.<\/p>","content_en":"<h3>ELECT, ELECTION<\/h3>\n<p>In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen.<\/p>\n<p>When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took the initiative and chose them. Nor did God’s choice rest on any particular virtues that his people exemplified, but rather on his promise to their forefather Abraham (Dt 7:7-8). God also chose their leaders, such as Saul and David (1 Sm 10:24; 2 Sm 6:21), apart from any popular vote by the people. The word thus indicates God’s prerogative in deciding what shall happen, independent of human choice.<\/p>\n\n<p>The same thoughts are found in the NT. God’s people are described as his “elect” or “chosen ones,” a term used by Jesus when speaking of the future time when the Son of Man will come and gather together God’s people (Mk 13:20, 27). He will vindicate them for their sufferings and for their patience in waiting for his coming (Lk 18:7). In 1 Peter 2:9, God’s people are called a “chosen [elect] nation.” This phrase was originally used of the people of Israel (Is 43:20), and it brings out the fact that the people of God in the OT and the Christian church in the NT stand in continuity with each other; the promises addressed to Israel now find fulfillment in the church.<\/p>\n<p>In Romans 9–11 Paul discusses the problem of why the people of Israel as a nation have rejected the gospel, while the Gentiles have accepted it. He states that in the present time there is a “remnant” of Israel as a result of God’s gracious choice of them. This group is “the elect.” They are the chosen people who have obtained what was meant for Israel as a whole, while the greater mass of the people have failed to obtain it because they were “hardened” as a result of their sin (Rom 11:5-7).<\/p>\n<p>Nevertheless, God’s choice of Israel to be his people has not been canceled. Most Jewish people have aligned themselves against the gospel, so that the Gentiles may come in and receive God’s blessings in their place; however, they still are loved by God, and God will not go back on his original calling of them (Rom 11:28). Consequently, Paul is confident that in due time there will be a general return to God by the people of Israel.<\/p>\n<p>The word translated “elect” is generally found in the plural and refers either to the members of God’s people as a whole or to those in a particular local church (Rom 8:33; Col 3:12; 1 Thes 1:4; 2 Tm 2:10; Ti 1:1; 1 Pt 1:1-2; 2 Pt 1:10; Rv 17:14; cf. Rom 16:13 and 2 Jn 1:13, which have the singular form). The use of the plural may partly be explained by the fact that most of the NT letters are addressed to groups of people rather than to individuals. More probably, however, the point is that God’s election is concerned with the creation of a collective people rather than the calling of isolated individuals.<\/p>\n<p>The word “election” emphasizes that membership of God’s people is due to God’s initiative, prior to all human response, made before time began (Eph 1:4; cf. Jn 15:16, 19). It is God who has called men and women to be his people, and those who respond are elect. God’s call does not depend on any virtues or merits of humankind. Indeed, he chooses the foolish things by worldly standards to shame the wise, the weak to confound the strong, and the lowly and insignificant to bring to nothing those who think that they are something (1 Cor 1:27-28). The effect of election is to leave no grounds whatever for human boasting in achievement and position. Whatever the elect are, they owe it entirely to God, and they cannot boast or compare themselves with other people.<\/p>\n<p>God’s elect are a privileged people. Since they now have God to uphold them, no one can bring any accusation against them that might lead to God’s condemnation (Rom 8:33). They constitute a royal priesthood; they are God’s servants with the right of access to him (1 Pt 2:9). It is for their sake that the apostles endured hardship and suffering, so that they might enjoy future salvation and eternal glory (2 Tm 2:10).<\/p>\n<p>The elect are distinguished by their faith in God (Ti 1:1), and they are called to show the character that befits God’s people (Col 3:12). They must make their calling and election sure; that is, they must show that they belong to God by the quality of their lives (2 Pt 1:10). They must continue being faithful to the One who called them (Rv 17:14).<\/p>\n<p>The relationship between God’s call and human response is explained in Matthew 22:14: “For many are called, but few are chosen.” Although God calls many through the gospel, only some of those respond to the call and become his elect people. The text sheds no light on the mystery of why only some become God’s people. Certainly, when a person does respond to God’s call, it is because the gospel comes to him or her “in power and in the Holy Spirit and with full conviction” (1 Thes 1:4-5). When men and women refuse the gospel, it is because they have become hardened as a result of sin and their trust in their own works. Scripture does not go beyond that point in explanation, and neither should Christians.<\/p>\n<p>“Election” can also be used of God’s choice of people to serve him. Jesus chose the 12 disciples out of the larger company of those who followed him (Lk 6:13; Acts 1:2). The same thought reappears in John’s Gospel; Jesus commented that although he chose the Twelve, one of them turned out to be a devil (Jn 6:70; 13:18). When a replacement was needed for Judas, the church prayed to Jesus and asked him to show them which of the two available candidates he would choose to fill the gap in the Twelve (Acts 1:24). Peter attributes his evangelism among the Gentiles to God’s election of him for that purpose (15:7). Similarly, Paul was an elected instrument for God’s mission to the Gentiles (9:15). The initiative in Christian mission rests with God, who elects people to serve him in particular ways.<\/p>\n<p><em>See also<\/em> Foreknowledge; Foreordination.<\/p>","summary_ro":"ELECT, ELECTION In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen. When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took t...","summary_en":"ELECT, ELECTION In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen. When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took t...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10416,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lady*, Elect","title_en":"Lady*, Elect","content_ro":"<h3>ELECT LADY*<\/h3>\n<p>Greeting found in 2 John 1:1. The phrase has been interpreted two ways.<\/p>\n<p>Some interpreters regard 2 John as addressed to a particular woman. Ancient Greek manuscripts show that the word <span class=\"greek\" lang=\"el\">kuria<\/span> (translated as “lady” or “mistress”) was used by letter writers as a personal term for family members or close friends of either sex. Thus, the phrase could be translated, “to my dear friend, Eklete.” Some scholars associate the elect lady with Martha of Bethany (whose name in Aramaic also means “mistress”).<\/p>\n<p>Other interpreters regard the phrase as signifying a local congregation. John possibly portrayed this Christian community as a mother, the members as her children, and other congregations as sisters (2 Jn 1:13; cf. 1 Pt 5:13). The phrase could thus be translated, “the lady elect.”<\/p>\n<p><em>See also<\/em> John, Letters of.<\/p>","content_en":"<h3>ELECT LADY*<\/h3>\n<p>Greeting found in 2 John 1:1. The phrase has been interpreted two ways.<\/p>\n<p>Some interpreters regard 2 John as addressed to a particular woman. Ancient Greek manuscripts show that the word <span class=\"greek\" lang=\"el\">kuria<\/span> (translated as “lady” or “mistress”) was used by letter writers as a personal term for family members or close friends of either sex. Thus, the phrase could be translated, “to my dear friend, Eklete.” Some scholars associate the elect lady with Martha of Bethany (whose name in Aramaic also means “mistress”).<\/p>\n<p>Other interpreters regard the phrase as signifying a local congregation. John possibly portrayed this Christian community as a mother, the members as her children, and other congregations as sisters (2 Jn 1:13; cf. 1 Pt 5:13). The phrase could thus be translated, “the lady elect.”<\/p>\n<p><em>See also<\/em> John, Letters of.<\/p>","summary_ro":"ELECT LADY* Greeting found in 2 John 1:1. The phrase has been interpreted two ways. Some interpreters regard 2 John as addressed to a particular woman. Ancient Greek manuscripts show that the word kuria (translated as “lady” or “mistress”) was used by letter writers as a personal term for family members or close friends of either sex. Thus, the phrase could be translated, “to my dear friend, Eklete.” Some scholars associate the elect lady with Martha of Bethany (whose name in Aramaic also mea...","summary_en":"ELECT LADY* Greeting found in 2 John 1:1. The phrase has been interpreted two ways. Some interpreters regard 2 John as addressed to a particular woman. Ancient Greek manuscripts show that the word kuria (translated as “lady” or “mistress”) was used by letter writers as a personal term for family members or close friends of either sex. Thus, the phrase could be translated, “to my dear friend, Eklete.” Some scholars associate the elect lady with Martha of Bethany (whose name in Aramaic also mea...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20311,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59254,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:13","title_en":"Study Note: 2 Ioan 1:13","content_ro":"<p><strong>1:13<\/strong> <em>from the children of your sister:<\/em> This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.<\/p>","content_en":"<p><strong>1:13<\/strong> <em>from the children of your sister:<\/em> This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.<\/p>","summary_ro":"1:13 from the children of your sister: This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.","summary_en":"1:13 from the children of your sister: This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86880,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:13","title_en":"Study Note: 2 Ioan 1:13","content_ro":"<p><strong>1:13<\/strong> <em>from the children of your sister:<\/em> This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.<\/p>","content_en":"<p><strong>1:13<\/strong> <em>from the children of your sister:<\/em> This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.<\/p>","summary_ro":"1:13 from the children of your sister: This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.","summary_en":"1:13 from the children of your sister: This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114506,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:13","title_en":"Study Note: 2 Ioan 1:13","content_ro":"<p><strong>1:13<\/strong> <em>from the children of your sister:<\/em> This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.<\/p>","content_en":"<p><strong>1:13<\/strong> <em>from the children of your sister:<\/em> This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.<\/p>","summary_ro":"1:13 from the children of your sister: This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.","summary_en":"1:13 from the children of your sister: This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142132,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Ioan 1:13","title_en":"Study Note: 2 Ioan 1:13","content_ro":"<p><strong>1:13<\/strong> <em>from the children of your sister:<\/em> This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.<\/p>","content_en":"<p><strong>1:13<\/strong> <em>from the children of your sister:<\/em> This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.<\/p>","summary_ro":"1:13 from the children of your sister: This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.","summary_en":"1:13 from the children of your sister: This probably refers to the sister church in Ephesus and its members, with whom John was staying (see 1:1). John lived in that region and cared for several churches.","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"}}