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Apocalipsa 10

¹ Apoi am văzut un alt înger puternic, care se pogora din cer, învăluit într-un nor. Deasupra capului lui era curcubeul; faţa lui era ca soarele, şi picioarele lui erau ca nişte stâlpi de foc.

² În mână ţinea o cărticică deschisă. A pus piciorul drept pe mare, şi piciorul stâng pe pământ,

³ şi a strigat cu glas tare, cum răcneşte un leu. Când a strigat el, cele şapte tunete au făcut să se audă glasurile lor.

⁴ Şi când au făcut cele şapte tunete să se audă glasurile lor, eram gata să mă apuc să scriu; şi am auzit din cer un glas, care zicea: ,,Pecetluieşte ce au spus cele şapte tunete, şi nu scrie ce au spus!``

⁵ Şi îngerul, pe care-l văzusem stând în picioare pe mare şi pe pământ, şi-a ridicat mâna dreaptă spre cer,

⁶ şi a jurat pe Cel ce este viu în vecii vecilor, care a făcut cerul şi lucrurile din el, pământul şi lucrurile de pe el, marea şi lucrurile din ea, că nu va mai fi nicio zăbavă,

⁷ ci că în zilele în cari îngerul al şaptelea va suna din trâmbiţa lui, se va sfârşi taina lui Dumnezeu, după vestea bună vestită de El robilor Săi proorocilor.

⁸ Şi glasul, pe care-l auzisem din cer, mi-a vorbit din nou, şi mi-a zis: ,,Du-te de ia cărticica deschisă din mâna îngerului, care stă în picioare pe mare şi pe pământ!``

⁹ M-am dus la înger, şi i-am cerut să-mi dea cărticica. ,,Ia-o``, mi-a zis el, ,,şi mănâncă-o; ea îţi va amărî pântecele, dar în gura ta va fi dulce ca mierea.``

¹⁰ Am luat cărticica din mâna îngerului, şi am mâncat-o: în gura mea a fost dulce ca mierea; dar, după ce am mâncat-o, mi s-a umplut pântecele de amărăciune.

¹¹ Apoi mi-au zis: ,,Trebuie să prooroceşti din nou cu privire la multe noroade, neamuri, limbi şi împăraţi.``

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In the NT, the rainbow forms part of the heavenly vision (Rv 4:3; 10:1).<\/p>\nSee also<\/em> Flood, The.<\/p>","summary_ro":"RAINBOW Sign of God’s covenant with Noah following the flood (Gn 9:8-17). The normal Hebrew word for “war bow” is used. Jewish tradition interpreted this as a symbol that God’s anger had ceased since the rainbow pointed downward, just as an antagonist lowers his bow to declare peace. In the NT, the rainbow forms part of the heavenly vision (Rv 4:3; 10:1). See also Flood, The.","summary_en":"RAINBOW Sign of God’s covenant with Noah following the flood (Gn 9:8-17). The normal Hebrew word for “war bow” is used. Jewish tradition interpreted this as a symbol that God’s anger had ceased since the rainbow pointed downward, just as an antagonist lowers his bow to declare peace. In the NT, the rainbow forms part of the heavenly vision (Rv 4:3; 10:1). See also Flood, The.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32966,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Revelation","title_en":"Book of Revelation","content_ro":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","summary_ro":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","summary_en":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59437,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:1","title_en":"Study Note: Apocalipsa 10:1","content_ro":"10:1–11:14<\/strong> This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).<\/p>","content_en":"10:1–11:14<\/strong> This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).<\/p>","summary_ro":"10:1–11:14 This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).","summary_en":"10:1–11:14 This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59438,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:1","title_en":"Study Note: Apocalipsa 10:1","content_ro":"10:1<\/strong> another mighty angel<\/em> (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC<\/span>. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud<\/em>,<\/em> suggesting that he dwarfed the Rhodes statue and, by implication, all idols. The rainbow over his head<\/em> is a reminder that the enthroned God is encircled by a rainbow (4:3), a biblical symbol of God’s covenant with humanity (Gen 9:8-17).<\/p>","content_en":"10:1<\/strong> another mighty angel<\/em> (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC<\/span>. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud<\/em>,<\/em> suggesting that he dwarfed the Rhodes statue and, by implication, all idols. The rainbow over his head<\/em> is a reminder that the enthroned God is encircled by a rainbow (4:3), a biblical symbol of God’s covenant with humanity (Gen 9:8-17).<\/p>","summary_ro":"10:1 another mighty angel (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud, suggesting that he dwarfed the Rhodes statue and, by implication, all idols....","summary_en":"10:1 another mighty angel (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud, suggesting that he dwarfed the Rhodes statue and, by implication, all idols....","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87063,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:1","title_en":"Study Note: Apocalipsa 10:1","content_ro":"10:1–11:14<\/strong> This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).<\/p>","content_en":"10:1–11:14<\/strong> This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).<\/p>","summary_ro":"10:1–11:14 This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).","summary_en":"10:1–11:14 This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87064,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:1","title_en":"Study Note: Apocalipsa 10:1","content_ro":"10:1<\/strong> another mighty angel<\/em> (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC<\/span>. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud<\/em>,<\/em> suggesting that he dwarfed the Rhodes statue and, by implication, all idols. The rainbow over his head<\/em> is a reminder that the enthroned God is encircled by a rainbow (4:3), a biblical symbol of God’s covenant with humanity (Gen 9:8-17).<\/p>","content_en":"10:1<\/strong> another mighty angel<\/em> (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC<\/span>. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud<\/em>,<\/em> suggesting that he dwarfed the Rhodes statue and, by implication, all idols. The rainbow over his head<\/em> is a reminder that the enthroned God is encircled by a rainbow (4:3), a biblical symbol of God’s covenant with humanity (Gen 9:8-17).<\/p>","summary_ro":"10:1 another mighty angel (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud, suggesting that he dwarfed the Rhodes statue and, by implication, all idols....","summary_en":"10:1 another mighty angel (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud, suggesting that he dwarfed the Rhodes statue and, by implication, all idols....","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114689,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:1","title_en":"Study Note: Apocalipsa 10:1","content_ro":"10:1–11:14<\/strong> This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).<\/p>","content_en":"10:1–11:14<\/strong> This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).<\/p>","summary_ro":"10:1–11:14 This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).","summary_en":"10:1–11:14 This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114690,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:1","title_en":"Study Note: Apocalipsa 10:1","content_ro":"10:1<\/strong> another mighty angel<\/em> (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC<\/span>. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud<\/em>,<\/em> suggesting that he dwarfed the Rhodes statue and, by implication, all idols. The rainbow over his head<\/em> is a reminder that the enthroned God is encircled by a rainbow (4:3), a biblical symbol of God’s covenant with humanity (Gen 9:8-17).<\/p>","content_en":"10:1<\/strong> another mighty angel<\/em> (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC<\/span>. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud<\/em>,<\/em> suggesting that he dwarfed the Rhodes statue and, by implication, all idols. The rainbow over his head<\/em> is a reminder that the enthroned God is encircled by a rainbow (4:3), a biblical symbol of God’s covenant with humanity (Gen 9:8-17).<\/p>","summary_ro":"10:1 another mighty angel (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud, suggesting that he dwarfed the Rhodes statue and, by implication, all idols....","summary_en":"10:1 another mighty angel (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud, suggesting that he dwarfed the Rhodes statue and, by implication, all idols....","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142315,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:1","title_en":"Study Note: Apocalipsa 10:1","content_ro":"10:1–11:14<\/strong> This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).<\/p>","content_en":"10:1–11:14<\/strong> This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).<\/p>","summary_ro":"10:1–11:14 This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).","summary_en":"10:1–11:14 This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11), and (2) the two witnesses (11:1-13). The interlude ends with the announcement that the second terror is finished (11:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142316,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:1","title_en":"Study Note: Apocalipsa 10:1","content_ro":"10:1<\/strong> another mighty angel<\/em> (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC<\/span>. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud<\/em>,<\/em> suggesting that he dwarfed the Rhodes statue and, by implication, all idols. The rainbow over his head<\/em> is a reminder that the enthroned God is encircled by a rainbow (4:3), a biblical symbol of God’s covenant with humanity (Gen 9:8-17).<\/p>","content_en":"10:1<\/strong> another mighty angel<\/em> (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC<\/span>. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud<\/em>,<\/em> suggesting that he dwarfed the Rhodes statue and, by implication, all idols. The rainbow over his head<\/em> is a reminder that the enthroned God is encircled by a rainbow (4:3), a biblical symbol of God’s covenant with humanity (Gen 9:8-17).<\/p>","summary_ro":"10:1 another mighty angel (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud, suggesting that he dwarfed the Rhodes statue and, by implication, all idols....","summary_en":"10:1 another mighty angel (see 5:2; 7:2; cp. 1:12-16): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud, suggesting that he dwarfed the Rhodes statue and, by implication, all idols....","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":59439,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:2","title_en":"Study Note: Apocalipsa 10:2","content_ro":"10:2-3<\/strong> Although the scroll<\/em> is small<\/em>,<\/em> it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout:<\/em> Cp. Job 37:2-5; Ps 18:13; 29:3-4.<\/p>","content_en":"10:2-3<\/strong> Although the scroll<\/em> is small<\/em>,<\/em> it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout:<\/em> Cp. Job 37:2-5; Ps 18:13; 29:3-4.<\/p>","summary_ro":"10:2-3 Although the scroll is small, it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout: Cp. Job 37:2-5; Ps 18:13; 29:3-4.","summary_en":"10:2-3 Although the scroll is small, it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout: Cp. Job 37:2-5; Ps 18:13; 29:3-4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87065,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:2","title_en":"Study Note: Apocalipsa 10:2","content_ro":"10:2-3<\/strong> Although the scroll<\/em> is small<\/em>,<\/em> it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout:<\/em> Cp. Job 37:2-5; Ps 18:13; 29:3-4.<\/p>","content_en":"10:2-3<\/strong> Although the scroll<\/em> is small<\/em>,<\/em> it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout:<\/em> Cp. Job 37:2-5; Ps 18:13; 29:3-4.<\/p>","summary_ro":"10:2-3 Although the scroll is small, it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout: Cp. Job 37:2-5; Ps 18:13; 29:3-4.","summary_en":"10:2-3 Although the scroll is small, it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout: Cp. Job 37:2-5; Ps 18:13; 29:3-4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114691,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:2","title_en":"Study Note: Apocalipsa 10:2","content_ro":"10:2-3<\/strong> Although the scroll<\/em> is small<\/em>,<\/em> it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout:<\/em> Cp. Job 37:2-5; Ps 18:13; 29:3-4.<\/p>","content_en":"10:2-3<\/strong> Although the scroll<\/em> is small<\/em>,<\/em> it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout:<\/em> Cp. Job 37:2-5; Ps 18:13; 29:3-4.<\/p>","summary_ro":"10:2-3 Although the scroll is small, it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout: Cp. Job 37:2-5; Ps 18:13; 29:3-4.","summary_en":"10:2-3 Although the scroll is small, it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout: Cp. Job 37:2-5; Ps 18:13; 29:3-4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142317,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:2","title_en":"Study Note: Apocalipsa 10:2","content_ro":"10:2-3<\/strong> Although the scroll<\/em> is small<\/em>,<\/em> it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout:<\/em> Cp. Job 37:2-5; Ps 18:13; 29:3-4.<\/p>","content_en":"10:2-3<\/strong> Although the scroll<\/em> is small<\/em>,<\/em> it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout:<\/em> Cp. Job 37:2-5; Ps 18:13; 29:3-4.<\/p>","summary_ro":"10:2-3 Although the scroll is small, it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout: Cp. Job 37:2-5; Ps 18:13; 29:3-4.","summary_en":"10:2-3 Although the scroll is small, it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins. • he gave a great shout: Cp. Job 37:2-5; Ps 18:13; 29:3-4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":59440,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:4","title_en":"Study Note: Apocalipsa 10:4","content_ro":"10:4<\/strong> Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders<\/em> are kept secret<\/em> (cp. Dan 12:9).<\/p>","content_en":"10:4<\/strong> Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders<\/em> are kept secret<\/em> (cp. Dan 12:9).<\/p>","summary_ro":"10:4 Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders are kept secret (cp. Dan 12:9).","summary_en":"10:4 Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders are kept secret (cp. Dan 12:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87066,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:4","title_en":"Study Note: Apocalipsa 10:4","content_ro":"10:4<\/strong> Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders<\/em> are kept secret<\/em> (cp. Dan 12:9).<\/p>","content_en":"10:4<\/strong> Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders<\/em> are kept secret<\/em> (cp. Dan 12:9).<\/p>","summary_ro":"10:4 Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders are kept secret (cp. Dan 12:9).","summary_en":"10:4 Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders are kept secret (cp. Dan 12:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114692,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:4","title_en":"Study Note: Apocalipsa 10:4","content_ro":"10:4<\/strong> Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders<\/em> are kept secret<\/em> (cp. Dan 12:9).<\/p>","content_en":"10:4<\/strong> Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders<\/em> are kept secret<\/em> (cp. Dan 12:9).<\/p>","summary_ro":"10:4 Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders are kept secret (cp. Dan 12:9).","summary_en":"10:4 Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders are kept secret (cp. Dan 12:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142318,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:4","title_en":"Study Note: Apocalipsa 10:4","content_ro":"10:4<\/strong> Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders<\/em> are kept secret<\/em> (cp. Dan 12:9).<\/p>","content_en":"10:4<\/strong> Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders<\/em> are kept secret<\/em> (cp. Dan 12:9).<\/p>","summary_ro":"10:4 Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders are kept secret (cp. Dan 12:9).","summary_en":"10:4 Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10), the meaning of the seventh seal is cloaked in silence (8:1), and here the seven thunders are kept secret (cp. Dan 12:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64338,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91964,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119590,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147216,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":59441,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:5","title_en":"Study Note: Apocalipsa 10:5","content_ro":"10:5-6<\/strong> While raising one’s right hand<\/em> is common in taking an oath<\/em> today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name<\/em> (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).<\/p>","content_en":"10:5-6<\/strong> While raising one’s right hand<\/em> is common in taking an oath<\/em> today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name<\/em> (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).<\/p>","summary_ro":"10:5-6 While raising one’s right hand is common in taking an oath today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).","summary_en":"10:5-6 While raising one’s right hand is common in taking an oath today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87067,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:5","title_en":"Study Note: Apocalipsa 10:5","content_ro":"10:5-6<\/strong> While raising one’s right hand<\/em> is common in taking an oath<\/em> today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name<\/em> (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).<\/p>","content_en":"10:5-6<\/strong> While raising one’s right hand<\/em> is common in taking an oath<\/em> today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name<\/em> (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).<\/p>","summary_ro":"10:5-6 While raising one’s right hand is common in taking an oath today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).","summary_en":"10:5-6 While raising one’s right hand is common in taking an oath today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114693,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:5","title_en":"Study Note: Apocalipsa 10:5","content_ro":"10:5-6<\/strong> While raising one’s right hand<\/em> is common in taking an oath<\/em> today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name<\/em> (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).<\/p>","content_en":"10:5-6<\/strong> While raising one’s right hand<\/em> is common in taking an oath<\/em> today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name<\/em> (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).<\/p>","summary_ro":"10:5-6 While raising one’s right hand is common in taking an oath today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).","summary_en":"10:5-6 While raising one’s right hand is common in taking an oath today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142319,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:5","title_en":"Study Note: Apocalipsa 10:5","content_ro":"10:5-6<\/strong> While raising one’s right hand<\/em> is common in taking an oath<\/em> today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name<\/em> (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).<\/p>","content_en":"10:5-6<\/strong> While raising one’s right hand<\/em> is common in taking an oath<\/em> today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name<\/em> (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).<\/p>","summary_ro":"10:5-6 While raising one’s right hand is common in taking an oath today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).","summary_en":"10:5-6 While raising one’s right hand is common in taking an oath today, it is rare in biblical literature (cp. Gen 14:22; 24:9; Dan 12:7). • When making an oath, Jews were very careful not to swear lightly by God’s name (see Exod 20:7). Jesus also rebuked insincere oath-taking (see Matt 5:33-37; 23:16-22). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16; Ps 89:35-36; Jer 22:5; Heb 6:13-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":10903,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Ephesians","title_en":"Letter to the Ephesians","content_ro":"<h3>EPHESIANS, Letter to the<\/h3>\nLetter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Destination<\/p>\n• Date and Origin<\/p>\n• Background<\/p>\n• Purpose and Theological Teaching<\/p>\n• Content<\/p>\nAuthor<\/p>\nThe writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\nThere are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\nDestination<\/p>\nThis epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\nIn all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\nDate and Origin<\/p>\nEphesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\nBackground<\/p>\nEphesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\nPaul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\nPurpose and Theological Teaching<\/p>\nIt may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\nWhile the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\nIn this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\nPaul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\nThere is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\nPaul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\nPaul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\nThe church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\nAn especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\nNot only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\nThe Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\nThe aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\nContent<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\nThis whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\nBut Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating why<\/em> God has acted, that is, what God’s purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\nIt is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\nPaul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\nThe first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\nThe second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\nStep three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\nThis third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\nThese steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\nDoctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\nThe first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\nThe third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\nThe expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\nMarriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\nIt should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\nThe final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\nThe conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\nSee also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","content_en":"<h3>EPHESIANS, Letter to the<\/h3>\nLetter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Destination<\/p>\n• Date and Origin<\/p>\n• Background<\/p>\n• Purpose and Theological Teaching<\/p>\n• Content<\/p>\nAuthor<\/p>\nThe writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\nThere are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\nDestination<\/p>\nThis epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\nIn all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\nDate and Origin<\/p>\nEphesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\nBackground<\/p>\nEphesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\nPaul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\nPurpose and Theological Teaching<\/p>\nIt may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\nWhile the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\nIn this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\nPaul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\nThere is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\nPaul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\nPaul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\nThe church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\nAn especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\nNot only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\nThe Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\nThe aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\nContent<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\nThis whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\nBut Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating why<\/em> God has acted, that is, what God’s purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\nIt is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\nPaul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\nThe first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\nThe second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\nStep three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\nThis third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\nThese steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\nDoctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\nThe first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\nThe third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\nThe expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\nMarriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\nIt should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\nThe final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\nThe conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\nSee also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","summary_ro":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","summary_en":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26763,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mystery","title_en":"Mystery","content_ro":"<h3>MYSTERY<\/h3>\nCounsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told.<\/p>\nThe passages in which its theological meaning is most clearly seen (among over 30 occurrences in Scripture) are Daniel 3:18-28; 4:6 (Septuagint); Matthew 13:11; Mark 4:11; Luke 8:10; Romans 11:25; 16:25; 1 Corinthians 2:7; 4:1; 15:51; Ephesians 1:9; 3:3-6, 9-12; Colossians 1:26-29; 2:2; 2 Thessalonians 2:7; 1 Timothy 3:9, 16; Revelation 1:20; 10:7; 17:5-18.<\/p>\nIn the passages in Daniel, the emphasis is on the revelation that God gave Daniel concerning the content and meaning of King Nebuchadnezzar’s dream about the future. It is important to note here that the dream was about what God was going to do. No wise man, enchanter, magician or diviner could explain it, but “there is a God in heaven who reveals mysteries” (Dn 2:28).<\/p>\nScholarly studies in recent years have determined that similar themes are found in other Jewish writings, including the Dead Sea Scrolls. The stress is on the decisions God has made about the future, especially the end time. The world wrestles with such matters as the problem of evil (i.e., Why, if God is both good and powerful, do people still suffer?). The believer identifies with these problems but knows that God has his providential plans and that one day he will make all things clear. The way God will bring vindication for those who are wronged in this world and judgment to those who do wrong is part of the content of the “mystery” and was a major emphasis in the writings around the time of Christ. God controls the affairs of the universe. The nations will eventually fulfill his purposes.<\/p>\nMatthew 13:11, Mark 4:11, and Luke 8:10 are part of the parables of the kingdom. The kingdom itself is related to the final climactic work of God in history. This is seen in some of the imagery of the parables, such as the harvest, which symbolizes future judgment. Therefore, the word “mystery” is appropriate and significant here. In the immediate context Jesus is explaining why he uses parables. They both vividly illustrate truth and conceal truth from those who are not receptive to it. Therefore, the word “mystery” (plural in Mt and Lk) describes the inner meaning of Jesus’ teaching about the kingdom. Those who accept the message will know its meaning; those who do not will lose not only the meaning but apparently also the opportunity to hear and respond to the message of salvation (Mt 13:12-15).<\/p>\nAnother aspect of this passage lies in the unasked question as to why, if the Messiah has come, evil still persists in the world. The servants in one of the parables wanted to pull up the weeds, symbolizing evil or evil persons, but were told to allow them to grow until the time of harvest—that is, the judgment (Mt 13:24-30). The persistence of evil in the world and the way God will eventually deal with it is one of the “mysteries.”<\/p>\nRomans 11:25 occurs in a large section (chs 9–11) that deals with the people of Israel and their future. Once again, the issue concerns a present problem and its future resolution. In this case the problem is the unbelief of Israel. The hardening of Israel during the present time is called a “mystery” (Rom 11:25). God’s purposes will not be thwarted, however, “and so all Israel will be saved” (v 26). This emphasis on the purposes of God is closely intertwined with the concept of the “mystery” and is basic to this entire passage.<\/p>\nRomans 16:25 is broader in its scope, connecting the “revelation of the mystery hidden for long ages past” with Paul’s “gospel and the proclamation of Jesus Christ.” Here the focus is more closely on the meaning of the death of Christ.<\/p>\nGod’s “secret wisdom” is mentioned in 1 Corinthians 2:7. The context is the message of the cross that Paul preaches. This message is foolishness to those who consider themselves wise but are lost, and it is the “foolishness” of what is preached that brings salvation to believers (1:18-25). Paul does not attempt to proclaim worldly “wisdom,” but he does declare a “message of wisdom” to those who are spiritually mature (2:6). To these he speaks the “secret wisdom,” or literally, “wisdom in a secret” (v 7). This passage clearly connects the basic concept of “mystery” as the counsel of God with the death of Christ as the means of salvation. It also connects mystery with the process of history (“the rulers of this age”) and with the sweep of God’s purposes from OT times into the future. Verse 10 emphasizes the fact that God has indeed revealed these mysteries to us.<\/p>\nIn 1 Corinthians 4:1 Paul again speaks from the context of a contrast between God’s wisdom and that of the world (3:18-23). He speaks not only of secret things or mysteries but also introduces the concept of stewardship. He has been entrusted with the revelation of God’s mystery and must be faithful in his ministry of declaring it. This theme will reappear in Ephesians 3:2-6.<\/p>\nPaul returns to the relationship of mystery and the end time in 1 Corinthians 15:51. The earlier passage (2:9-16) showed that human knowledge cannot possibly anticipate what God has planned, but God has revealed this mystery to believers. A major aspect of this revealed mystery is the way in which the faithful will be brought into the presence of God: “Lo! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet” (15:51-52, rsv<\/span>). The other references to mystery in 1 Corinthians occur in the broad context of chapters 12–14 dealing with spiritual gifts, which include receiving divine revelation, so the term “mysteries” in 13:2 and 14:2 is appropriate.<\/p>\nEphesians opens with a series of statements about God’s purpose in history, culminating in the universal headship of Christ (Eph 1:10). These statements include such terms as “chose,” “destined,” “will,” “purpose,” “plan,” and “counsel.” This is clearly the range of ideas associated with the word “mystery” in ancient Jewish writings, and these ideas shed light on Paul’s use of the summary expression: “For he has made known to us . . . the mystery of his will” (v 9, rsv<\/span>).<\/p>\nPart of God’s purpose was to form a body of believers, reconciled to himself and to each other through the cross (Eph 2:14-18). In this body, Jewish and Gentile believers have been made members together of one body and sharers together in the promise in Christ Jesus, a new phase of God’s revealed plan, which Paul here calls a “mystery” (3:6). As noted above, Paul himself has a responsibility to minister the truth of this “mystery” faithfully (3:2-5; cf. 1 Cor 4:1-5).<\/p>\nColossians continues to show Paul’s sense of responsibility regarding this “mystery,” which is now identified with the “word of God” (Col 1:25-29). Once again there is the idea of the span of history linked with the mystery that is known only by revelation: “the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints” (v 26). As in Ephesians, the church is the locus for the working out of God’s mystery, “which is Christ in you, the hope of glory” (v 27). This Christ is proclaimed in wisdom, so that believers may reach mature completion in him (v 28). The Colossian believers are asked to pray for Paul as he preaches this “mystery” (4:3).<\/p>\nIt is made clear in 1 Timothy 3:16 that the “mystery of godliness” includes the basic elements associated with the “mystery,” such as its manifestation in the world and ultimate vindication. However, this grand plan of God does not unfold without opposition. In connection with the coming of the end time, Paul again mentions a mystery. This time it is a dark mystery, called the “secret power of lawlessness” (2 Thes 2:7). A similar evil force, “Babylon the Great, the Mother of Prostitutes,” is introduced in the book of Revelation with the word “mystery” (Rv 17:5). Perhaps the idea is that there are forces counter to God whose workings are also impossible for humans to understand. God’s truth and power will, however, prevail over these, as he brings his own mystery, his wise counsel, to fulfillment.<\/p>\nRevelation 10:6-7 declares this fulfillment. The ages of waiting in perplexity, of enduring evil, are over, as the angel announces, “There will be no more delay!” The time has finally come when “the mystery of God will be accomplished.” Note the dynamic quality of the mystery in this context. It is not just static truth but something that can be “accomplished.” This great climax to history is in accord with God’s previous revelation “to his servants, the prophets.” The mystery, then, is God’s wise counsel, which both guides history and is revealed in its culmination. It expresses God’s answer to the problem of evil and the vain opposition by evil powers. It declares the meaning of the central event in history, the death of Christ, and reveals the results of the resurrection in the ultimate transformation of all believers at the coming of Christ.<\/p>","content_en":"<h3>MYSTERY<\/h3>\nCounsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told.<\/p>\nThe passages in which its theological meaning is most clearly seen (among over 30 occurrences in Scripture) are Daniel 3:18-28; 4:6 (Septuagint); Matthew 13:11; Mark 4:11; Luke 8:10; Romans 11:25; 16:25; 1 Corinthians 2:7; 4:1; 15:51; Ephesians 1:9; 3:3-6, 9-12; Colossians 1:26-29; 2:2; 2 Thessalonians 2:7; 1 Timothy 3:9, 16; Revelation 1:20; 10:7; 17:5-18.<\/p>\nIn the passages in Daniel, the emphasis is on the revelation that God gave Daniel concerning the content and meaning of King Nebuchadnezzar’s dream about the future. It is important to note here that the dream was about what God was going to do. No wise man, enchanter, magician or diviner could explain it, but “there is a God in heaven who reveals mysteries” (Dn 2:28).<\/p>\nScholarly studies in recent years have determined that similar themes are found in other Jewish writings, including the Dead Sea Scrolls. The stress is on the decisions God has made about the future, especially the end time. The world wrestles with such matters as the problem of evil (i.e., Why, if God is both good and powerful, do people still suffer?). The believer identifies with these problems but knows that God has his providential plans and that one day he will make all things clear. The way God will bring vindication for those who are wronged in this world and judgment to those who do wrong is part of the content of the “mystery” and was a major emphasis in the writings around the time of Christ. God controls the affairs of the universe. The nations will eventually fulfill his purposes.<\/p>\nMatthew 13:11, Mark 4:11, and Luke 8:10 are part of the parables of the kingdom. The kingdom itself is related to the final climactic work of God in history. This is seen in some of the imagery of the parables, such as the harvest, which symbolizes future judgment. Therefore, the word “mystery” is appropriate and significant here. In the immediate context Jesus is explaining why he uses parables. They both vividly illustrate truth and conceal truth from those who are not receptive to it. Therefore, the word “mystery” (plural in Mt and Lk) describes the inner meaning of Jesus’ teaching about the kingdom. Those who accept the message will know its meaning; those who do not will lose not only the meaning but apparently also the opportunity to hear and respond to the message of salvation (Mt 13:12-15).<\/p>\nAnother aspect of this passage lies in the unasked question as to why, if the Messiah has come, evil still persists in the world. The servants in one of the parables wanted to pull up the weeds, symbolizing evil or evil persons, but were told to allow them to grow until the time of harvest—that is, the judgment (Mt 13:24-30). The persistence of evil in the world and the way God will eventually deal with it is one of the “mysteries.”<\/p>\nRomans 11:25 occurs in a large section (chs 9–11) that deals with the people of Israel and their future. Once again, the issue concerns a present problem and its future resolution. In this case the problem is the unbelief of Israel. The hardening of Israel during the present time is called a “mystery” (Rom 11:25). God’s purposes will not be thwarted, however, “and so all Israel will be saved” (v 26). This emphasis on the purposes of God is closely intertwined with the concept of the “mystery” and is basic to this entire passage.<\/p>\nRomans 16:25 is broader in its scope, connecting the “revelation of the mystery hidden for long ages past” with Paul’s “gospel and the proclamation of Jesus Christ.” Here the focus is more closely on the meaning of the death of Christ.<\/p>\nGod’s “secret wisdom” is mentioned in 1 Corinthians 2:7. The context is the message of the cross that Paul preaches. This message is foolishness to those who consider themselves wise but are lost, and it is the “foolishness” of what is preached that brings salvation to believers (1:18-25). Paul does not attempt to proclaim worldly “wisdom,” but he does declare a “message of wisdom” to those who are spiritually mature (2:6). To these he speaks the “secret wisdom,” or literally, “wisdom in a secret” (v 7). This passage clearly connects the basic concept of “mystery” as the counsel of God with the death of Christ as the means of salvation. It also connects mystery with the process of history (“the rulers of this age”) and with the sweep of God’s purposes from OT times into the future. Verse 10 emphasizes the fact that God has indeed revealed these mysteries to us.<\/p>\nIn 1 Corinthians 4:1 Paul again speaks from the context of a contrast between God’s wisdom and that of the world (3:18-23). He speaks not only of secret things or mysteries but also introduces the concept of stewardship. He has been entrusted with the revelation of God’s mystery and must be faithful in his ministry of declaring it. This theme will reappear in Ephesians 3:2-6.<\/p>\nPaul returns to the relationship of mystery and the end time in 1 Corinthians 15:51. The earlier passage (2:9-16) showed that human knowledge cannot possibly anticipate what God has planned, but God has revealed this mystery to believers. A major aspect of this revealed mystery is the way in which the faithful will be brought into the presence of God: “Lo! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet” (15:51-52, rsv<\/span>). The other references to mystery in 1 Corinthians occur in the broad context of chapters 12–14 dealing with spiritual gifts, which include receiving divine revelation, so the term “mysteries” in 13:2 and 14:2 is appropriate.<\/p>\nEphesians opens with a series of statements about God’s purpose in history, culminating in the universal headship of Christ (Eph 1:10). These statements include such terms as “chose,” “destined,” “will,” “purpose,” “plan,” and “counsel.” This is clearly the range of ideas associated with the word “mystery” in ancient Jewish writings, and these ideas shed light on Paul’s use of the summary expression: “For he has made known to us . . . the mystery of his will” (v 9, rsv<\/span>).<\/p>\nPart of God’s purpose was to form a body of believers, reconciled to himself and to each other through the cross (Eph 2:14-18). In this body, Jewish and Gentile believers have been made members together of one body and sharers together in the promise in Christ Jesus, a new phase of God’s revealed plan, which Paul here calls a “mystery” (3:6). As noted above, Paul himself has a responsibility to minister the truth of this “mystery” faithfully (3:2-5; cf. 1 Cor 4:1-5).<\/p>\nColossians continues to show Paul’s sense of responsibility regarding this “mystery,” which is now identified with the “word of God” (Col 1:25-29). Once again there is the idea of the span of history linked with the mystery that is known only by revelation: “the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints” (v 26). As in Ephesians, the church is the locus for the working out of God’s mystery, “which is Christ in you, the hope of glory” (v 27). This Christ is proclaimed in wisdom, so that believers may reach mature completion in him (v 28). The Colossian believers are asked to pray for Paul as he preaches this “mystery” (4:3).<\/p>\nIt is made clear in 1 Timothy 3:16 that the “mystery of godliness” includes the basic elements associated with the “mystery,” such as its manifestation in the world and ultimate vindication. However, this grand plan of God does not unfold without opposition. In connection with the coming of the end time, Paul again mentions a mystery. This time it is a dark mystery, called the “secret power of lawlessness” (2 Thes 2:7). A similar evil force, “Babylon the Great, the Mother of Prostitutes,” is introduced in the book of Revelation with the word “mystery” (Rv 17:5). Perhaps the idea is that there are forces counter to God whose workings are also impossible for humans to understand. God’s truth and power will, however, prevail over these, as he brings his own mystery, his wise counsel, to fulfillment.<\/p>\nRevelation 10:6-7 declares this fulfillment. The ages of waiting in perplexity, of enduring evil, are over, as the angel announces, “There will be no more delay!” The time has finally come when “the mystery of God will be accomplished.” Note the dynamic quality of the mystery in this context. It is not just static truth but something that can be “accomplished.” This great climax to history is in accord with God’s previous revelation “to his servants, the prophets.” The mystery, then, is God’s wise counsel, which both guides history and is revealed in its culmination. It expresses God’s answer to the problem of evil and the vain opposition by evil powers. It declares the meaning of the central event in history, the death of Christ, and reveals the results of the resurrection in the ultimate transformation of all believers at the coming of Christ.<\/p>","summary_ro":"MYSTERY Counsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told. The passages in which its theological meaning is most clearly...","summary_en":"MYSTERY Counsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told. The passages in which its theological meaning is most clearly...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":26739,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mystery","title_en":"Mystery","content_ro":"<h3>MYSTERY<\/h3>\nCounsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told.<\/p>\nThe passages in which its theological meaning is most clearly seen (among over 30 occurrences in Scripture) are Daniel 3:18-28; 4:6 (Septuagint); Matthew 13:11; Mark 4:11; Luke 8:10; Romans 11:25; 16:25; 1 Corinthians 2:7; 4:1; 15:51; Ephesians 1:9; 3:3-6, 9-12; Colossians 1:26-29; 2:2; 2 Thessalonians 2:7; 1 Timothy 3:9, 16; Revelation 1:20; 10:7; 17:5-18.<\/p>\nIn the passages in Daniel, the emphasis is on the revelation that God gave Daniel concerning the content and meaning of King Nebuchadnezzar’s dream about the future. It is important to note here that the dream was about what God was going to do. No wise man, enchanter, magician or diviner could explain it, but “there is a God in heaven who reveals mysteries” (Dn 2:28).<\/p>\nScholarly studies in recent years have determined that similar themes are found in other Jewish writings, including the Dead Sea Scrolls. The stress is on the decisions God has made about the future, especially the end time. The world wrestles with such matters as the problem of evil (i.e., Why, if God is both good and powerful, do people still suffer?). The believer identifies with these problems but knows that God has his providential plans and that one day he will make all things clear. The way God will bring vindication for those who are wronged in this world and judgment to those who do wrong is part of the content of the “mystery” and was a major emphasis in the writings around the time of Christ. God controls the affairs of the universe. The nations will eventually fulfill his purposes.<\/p>\nMatthew 13:11, Mark 4:11, and Luke 8:10 are part of the parables of the kingdom. The kingdom itself is related to the final climactic work of God in history. This is seen in some of the imagery of the parables, such as the harvest, which symbolizes future judgment. Therefore, the word “mystery” is appropriate and significant here. In the immediate context Jesus is explaining why he uses parables. They both vividly illustrate truth and conceal truth from those who are not receptive to it. Therefore, the word “mystery” (plural in Mt and Lk) describes the inner meaning of Jesus’ teaching about the kingdom. Those who accept the message will know its meaning; those who do not will lose not only the meaning but apparently also the opportunity to hear and respond to the message of salvation (Mt 13:12-15).<\/p>\nAnother aspect of this passage lies in the unasked question as to why, if the Messiah has come, evil still persists in the world. The servants in one of the parables wanted to pull up the weeds, symbolizing evil or evil persons, but were told to allow them to grow until the time of harvest—that is, the judgment (Mt 13:24-30). The persistence of evil in the world and the way God will eventually deal with it is one of the “mysteries.”<\/p>\nRomans 11:25 occurs in a large section (chs 9–11) that deals with the people of Israel and their future. Once again, the issue concerns a present problem and its future resolution. In this case the problem is the unbelief of Israel. The hardening of Israel during the present time is called a “mystery” (Rom 11:25). God’s purposes will not be thwarted, however, “and so all Israel will be saved” (v 26). This emphasis on the purposes of God is closely intertwined with the concept of the “mystery” and is basic to this entire passage.<\/p>\nRomans 16:25 is broader in its scope, connecting the “revelation of the mystery hidden for long ages past” with Paul’s “gospel and the proclamation of Jesus Christ.” Here the focus is more closely on the meaning of the death of Christ.<\/p>\nGod’s “secret wisdom” is mentioned in 1 Corinthians 2:7. The context is the message of the cross that Paul preaches. This message is foolishness to those who consider themselves wise but are lost, and it is the “foolishness” of what is preached that brings salvation to believers (1:18-25). Paul does not attempt to proclaim worldly “wisdom,” but he does declare a “message of wisdom” to those who are spiritually mature (2:6). To these he speaks the “secret wisdom,” or literally, “wisdom in a secret” (v 7). This passage clearly connects the basic concept of “mystery” as the counsel of God with the death of Christ as the means of salvation. It also connects mystery with the process of history (“the rulers of this age”) and with the sweep of God’s purposes from OT times into the future. Verse 10 emphasizes the fact that God has indeed revealed these mysteries to us.<\/p>\nIn 1 Corinthians 4:1 Paul again speaks from the context of a contrast between God’s wisdom and that of the world (3:18-23). He speaks not only of secret things or mysteries but also introduces the concept of stewardship. He has been entrusted with the revelation of God’s mystery and must be faithful in his ministry of declaring it. This theme will reappear in Ephesians 3:2-6.<\/p>\nPaul returns to the relationship of mystery and the end time in 1 Corinthians 15:51. The earlier passage (2:9-16) showed that human knowledge cannot possibly anticipate what God has planned, but God has revealed this mystery to believers. A major aspect of this revealed mystery is the way in which the faithful will be brought into the presence of God: “Lo! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet” (15:51-52, rsv<\/span>). The other references to mystery in 1 Corinthians occur in the broad context of chapters 12–14 dealing with spiritual gifts, which include receiving divine revelation, so the term “mysteries” in 13:2 and 14:2 is appropriate.<\/p>\nEphesians opens with a series of statements about God’s purpose in history, culminating in the universal headship of Christ (Eph 1:10). These statements include such terms as “chose,” “destined,” “will,” “purpose,” “plan,” and “counsel.” This is clearly the range of ideas associated with the word “mystery” in ancient Jewish writings, and these ideas shed light on Paul’s use of the summary expression: “For he has made known to us . . . the mystery of his will” (v 9, rsv<\/span>).<\/p>\nPart of God’s purpose was to form a body of believers, reconciled to himself and to each other through the cross (Eph 2:14-18). In this body, Jewish and Gentile believers have been made members together of one body and sharers together in the promise in Christ Jesus, a new phase of God’s revealed plan, which Paul here calls a “mystery” (3:6). As noted above, Paul himself has a responsibility to minister the truth of this “mystery” faithfully (3:2-5; cf. 1 Cor 4:1-5).<\/p>\nColossians continues to show Paul’s sense of responsibility regarding this “mystery,” which is now identified with the “word of God” (Col 1:25-29). Once again there is the idea of the span of history linked with the mystery that is known only by revelation: “the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints” (v 26). As in Ephesians, the church is the locus for the working out of God’s mystery, “which is Christ in you, the hope of glory” (v 27). This Christ is proclaimed in wisdom, so that believers may reach mature completion in him (v 28). The Colossian believers are asked to pray for Paul as he preaches this “mystery” (4:3).<\/p>\nIt is made clear in 1 Timothy 3:16 that the “mystery of godliness” includes the basic elements associated with the “mystery,” such as its manifestation in the world and ultimate vindication. However, this grand plan of God does not unfold without opposition. In connection with the coming of the end time, Paul again mentions a mystery. This time it is a dark mystery, called the “secret power of lawlessness” (2 Thes 2:7). A similar evil force, “Babylon the Great, the Mother of Prostitutes,” is introduced in the book of Revelation with the word “mystery” (Rv 17:5). Perhaps the idea is that there are forces counter to God whose workings are also impossible for humans to understand. God’s truth and power will, however, prevail over these, as he brings his own mystery, his wise counsel, to fulfillment.<\/p>\nRevelation 10:6-7 declares this fulfillment. The ages of waiting in perplexity, of enduring evil, are over, as the angel announces, “There will be no more delay!” The time has finally come when “the mystery of God will be accomplished.” Note the dynamic quality of the mystery in this context. It is not just static truth but something that can be “accomplished.” This great climax to history is in accord with God’s previous revelation “to his servants, the prophets.” The mystery, then, is God’s wise counsel, which both guides history and is revealed in its culmination. It expresses God’s answer to the problem of evil and the vain opposition by evil powers. It declares the meaning of the central event in history, the death of Christ, and reveals the results of the resurrection in the ultimate transformation of all believers at the coming of Christ.<\/p>","content_en":"<h3>MYSTERY<\/h3>\nCounsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told.<\/p>\nThe passages in which its theological meaning is most clearly seen (among over 30 occurrences in Scripture) are Daniel 3:18-28; 4:6 (Septuagint); Matthew 13:11; Mark 4:11; Luke 8:10; Romans 11:25; 16:25; 1 Corinthians 2:7; 4:1; 15:51; Ephesians 1:9; 3:3-6, 9-12; Colossians 1:26-29; 2:2; 2 Thessalonians 2:7; 1 Timothy 3:9, 16; Revelation 1:20; 10:7; 17:5-18.<\/p>\nIn the passages in Daniel, the emphasis is on the revelation that God gave Daniel concerning the content and meaning of King Nebuchadnezzar’s dream about the future. It is important to note here that the dream was about what God was going to do. No wise man, enchanter, magician or diviner could explain it, but “there is a God in heaven who reveals mysteries” (Dn 2:28).<\/p>\nScholarly studies in recent years have determined that similar themes are found in other Jewish writings, including the Dead Sea Scrolls. The stress is on the decisions God has made about the future, especially the end time. The world wrestles with such matters as the problem of evil (i.e., Why, if God is both good and powerful, do people still suffer?). The believer identifies with these problems but knows that God has his providential plans and that one day he will make all things clear. The way God will bring vindication for those who are wronged in this world and judgment to those who do wrong is part of the content of the “mystery” and was a major emphasis in the writings around the time of Christ. God controls the affairs of the universe. The nations will eventually fulfill his purposes.<\/p>\nMatthew 13:11, Mark 4:11, and Luke 8:10 are part of the parables of the kingdom. The kingdom itself is related to the final climactic work of God in history. This is seen in some of the imagery of the parables, such as the harvest, which symbolizes future judgment. Therefore, the word “mystery” is appropriate and significant here. In the immediate context Jesus is explaining why he uses parables. They both vividly illustrate truth and conceal truth from those who are not receptive to it. Therefore, the word “mystery” (plural in Mt and Lk) describes the inner meaning of Jesus’ teaching about the kingdom. Those who accept the message will know its meaning; those who do not will lose not only the meaning but apparently also the opportunity to hear and respond to the message of salvation (Mt 13:12-15).<\/p>\nAnother aspect of this passage lies in the unasked question as to why, if the Messiah has come, evil still persists in the world. The servants in one of the parables wanted to pull up the weeds, symbolizing evil or evil persons, but were told to allow them to grow until the time of harvest—that is, the judgment (Mt 13:24-30). The persistence of evil in the world and the way God will eventually deal with it is one of the “mysteries.”<\/p>\nRomans 11:25 occurs in a large section (chs 9–11) that deals with the people of Israel and their future. Once again, the issue concerns a present problem and its future resolution. In this case the problem is the unbelief of Israel. The hardening of Israel during the present time is called a “mystery” (Rom 11:25). God’s purposes will not be thwarted, however, “and so all Israel will be saved” (v 26). This emphasis on the purposes of God is closely intertwined with the concept of the “mystery” and is basic to this entire passage.<\/p>\nRomans 16:25 is broader in its scope, connecting the “revelation of the mystery hidden for long ages past” with Paul’s “gospel and the proclamation of Jesus Christ.” Here the focus is more closely on the meaning of the death of Christ.<\/p>\nGod’s “secret wisdom” is mentioned in 1 Corinthians 2:7. The context is the message of the cross that Paul preaches. This message is foolishness to those who consider themselves wise but are lost, and it is the “foolishness” of what is preached that brings salvation to believers (1:18-25). Paul does not attempt to proclaim worldly “wisdom,” but he does declare a “message of wisdom” to those who are spiritually mature (2:6). To these he speaks the “secret wisdom,” or literally, “wisdom in a secret” (v 7). This passage clearly connects the basic concept of “mystery” as the counsel of God with the death of Christ as the means of salvation. It also connects mystery with the process of history (“the rulers of this age”) and with the sweep of God’s purposes from OT times into the future. Verse 10 emphasizes the fact that God has indeed revealed these mysteries to us.<\/p>\nIn 1 Corinthians 4:1 Paul again speaks from the context of a contrast between God’s wisdom and that of the world (3:18-23). He speaks not only of secret things or mysteries but also introduces the concept of stewardship. He has been entrusted with the revelation of God’s mystery and must be faithful in his ministry of declaring it. This theme will reappear in Ephesians 3:2-6.<\/p>\nPaul returns to the relationship of mystery and the end time in 1 Corinthians 15:51. The earlier passage (2:9-16) showed that human knowledge cannot possibly anticipate what God has planned, but God has revealed this mystery to believers. A major aspect of this revealed mystery is the way in which the faithful will be brought into the presence of God: “Lo! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet” (15:51-52, rsv<\/span>). The other references to mystery in 1 Corinthians occur in the broad context of chapters 12–14 dealing with spiritual gifts, which include receiving divine revelation, so the term “mysteries” in 13:2 and 14:2 is appropriate.<\/p>\nEphesians opens with a series of statements about God’s purpose in history, culminating in the universal headship of Christ (Eph 1:10). These statements include such terms as “chose,” “destined,” “will,” “purpose,” “plan,” and “counsel.” This is clearly the range of ideas associated with the word “mystery” in ancient Jewish writings, and these ideas shed light on Paul’s use of the summary expression: “For he has made known to us . . . the mystery of his will” (v 9, rsv<\/span>).<\/p>\nPart of God’s purpose was to form a body of believers, reconciled to himself and to each other through the cross (Eph 2:14-18). In this body, Jewish and Gentile believers have been made members together of one body and sharers together in the promise in Christ Jesus, a new phase of God’s revealed plan, which Paul here calls a “mystery” (3:6). As noted above, Paul himself has a responsibility to minister the truth of this “mystery” faithfully (3:2-5; cf. 1 Cor 4:1-5).<\/p>\nColossians continues to show Paul’s sense of responsibility regarding this “mystery,” which is now identified with the “word of God” (Col 1:25-29). Once again there is the idea of the span of history linked with the mystery that is known only by revelation: “the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints” (v 26). As in Ephesians, the church is the locus for the working out of God’s mystery, “which is Christ in you, the hope of glory” (v 27). This Christ is proclaimed in wisdom, so that believers may reach mature completion in him (v 28). The Colossian believers are asked to pray for Paul as he preaches this “mystery” (4:3).<\/p>\nIt is made clear in 1 Timothy 3:16 that the “mystery of godliness” includes the basic elements associated with the “mystery,” such as its manifestation in the world and ultimate vindication. However, this grand plan of God does not unfold without opposition. In connection with the coming of the end time, Paul again mentions a mystery. This time it is a dark mystery, called the “secret power of lawlessness” (2 Thes 2:7). A similar evil force, “Babylon the Great, the Mother of Prostitutes,” is introduced in the book of Revelation with the word “mystery” (Rv 17:5). Perhaps the idea is that there are forces counter to God whose workings are also impossible for humans to understand. God’s truth and power will, however, prevail over these, as he brings his own mystery, his wise counsel, to fulfillment.<\/p>\nRevelation 10:6-7 declares this fulfillment. The ages of waiting in perplexity, of enduring evil, are over, as the angel announces, “There will be no more delay!” The time has finally come when “the mystery of God will be accomplished.” Note the dynamic quality of the mystery in this context. It is not just static truth but something that can be “accomplished.” This great climax to history is in accord with God’s previous revelation “to his servants, the prophets.” The mystery, then, is God’s wise counsel, which both guides history and is revealed in its culmination. It expresses God’s answer to the problem of evil and the vain opposition by evil powers. It declares the meaning of the central event in history, the death of Christ, and reveals the results of the resurrection in the ultimate transformation of all believers at the coming of Christ.<\/p>","summary_ro":"MYSTERY Counsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told. The passages in which its theological meaning is most clearly...","summary_en":"MYSTERY Counsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told. The passages in which its theological meaning is most clearly...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59442,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:7","title_en":"Study Note: Apocalipsa 10:7","content_ro":"10:7<\/strong> angel blows his trumpet:<\/em> See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan<\/em> for the world is no surprise; the prophets<\/em> who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).<\/p>","content_en":"10:7<\/strong> angel blows his trumpet:<\/em> See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan<\/em> for the world is no surprise; the prophets<\/em> who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).<\/p>","summary_ro":"10:7 angel blows his trumpet: See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan for the world is no surprise; the prophets who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).","summary_en":"10:7 angel blows his trumpet: See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan for the world is no surprise; the prophets who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87068,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:7","title_en":"Study Note: Apocalipsa 10:7","content_ro":"10:7<\/strong> angel blows his trumpet:<\/em> See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan<\/em> for the world is no surprise; the prophets<\/em> who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).<\/p>","content_en":"10:7<\/strong> angel blows his trumpet:<\/em> See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan<\/em> for the world is no surprise; the prophets<\/em> who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).<\/p>","summary_ro":"10:7 angel blows his trumpet: See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan for the world is no surprise; the prophets who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).","summary_en":"10:7 angel blows his trumpet: See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan for the world is no surprise; the prophets who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114694,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:7","title_en":"Study Note: Apocalipsa 10:7","content_ro":"10:7<\/strong> angel blows his trumpet:<\/em> See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan<\/em> for the world is no surprise; the prophets<\/em> who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).<\/p>","content_en":"10:7<\/strong> angel blows his trumpet:<\/em> See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan<\/em> for the world is no surprise; the prophets<\/em> who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).<\/p>","summary_ro":"10:7 angel blows his trumpet: See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan for the world is no surprise; the prophets who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).","summary_en":"10:7 angel blows his trumpet: See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan for the world is no surprise; the prophets who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142320,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:7","title_en":"Study Note: Apocalipsa 10:7","content_ro":"10:7<\/strong> angel blows his trumpet:<\/em> See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan<\/em> for the world is no surprise; the prophets<\/em> who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).<\/p>","content_en":"10:7<\/strong> angel blows his trumpet:<\/em> See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan<\/em> for the world is no surprise; the prophets<\/em> who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).<\/p>","summary_ro":"10:7 angel blows his trumpet: See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan for the world is no surprise; the prophets who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).","summary_en":"10:7 angel blows his trumpet: See 1 Cor 15:51-54; 1 Thes 4:16. • God’s mysterious plan for the world is no surprise; the prophets who served God in the past warned that the day of the Lord would come (see Joel 2:1-3, 10-11; Amos 5:18-20; Zeph 1:14-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66706,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94332,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121958,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149584,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":59443,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:8","title_en":"Study Note: Apocalipsa 10:8","content_ro":"10:8-10<\/strong> As in Ezekiel’s experience, the scroll<\/em> tasted sweet<\/em> in the mouth<\/em> (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour<\/em> . . .<\/em> stomach<\/em> resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.<\/p>","content_en":"10:8-10<\/strong> As in Ezekiel’s experience, the scroll<\/em> tasted sweet<\/em> in the mouth<\/em> (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour<\/em> . . .<\/em> stomach<\/em> resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.<\/p>","summary_ro":"10:8-10 As in Ezekiel’s experience, the scroll tasted sweet in the mouth (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour . . . stomach resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.","summary_en":"10:8-10 As in Ezekiel’s experience, the scroll tasted sweet in the mouth (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour . . . stomach resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87069,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:8","title_en":"Study Note: Apocalipsa 10:8","content_ro":"10:8-10<\/strong> As in Ezekiel’s experience, the scroll<\/em> tasted sweet<\/em> in the mouth<\/em> (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour<\/em> . . .<\/em> stomach<\/em> resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.<\/p>","content_en":"10:8-10<\/strong> As in Ezekiel’s experience, the scroll<\/em> tasted sweet<\/em> in the mouth<\/em> (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour<\/em> . . .<\/em> stomach<\/em> resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.<\/p>","summary_ro":"10:8-10 As in Ezekiel’s experience, the scroll tasted sweet in the mouth (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour . . . stomach resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.","summary_en":"10:8-10 As in Ezekiel’s experience, the scroll tasted sweet in the mouth (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour . . . stomach resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114695,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:8","title_en":"Study Note: Apocalipsa 10:8","content_ro":"10:8-10<\/strong> As in Ezekiel’s experience, the scroll<\/em> tasted sweet<\/em> in the mouth<\/em> (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour<\/em> . . .<\/em> stomach<\/em> resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.<\/p>","content_en":"10:8-10<\/strong> As in Ezekiel’s experience, the scroll<\/em> tasted sweet<\/em> in the mouth<\/em> (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour<\/em> . . .<\/em> stomach<\/em> resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.<\/p>","summary_ro":"10:8-10 As in Ezekiel’s experience, the scroll tasted sweet in the mouth (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour . . . stomach resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.","summary_en":"10:8-10 As in Ezekiel’s experience, the scroll tasted sweet in the mouth (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour . . . stomach resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142321,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:8","title_en":"Study Note: Apocalipsa 10:8","content_ro":"10:8-10<\/strong> As in Ezekiel’s experience, the scroll<\/em> tasted sweet<\/em> in the mouth<\/em> (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour<\/em> . . .<\/em> stomach<\/em> resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.<\/p>","content_en":"10:8-10<\/strong> As in Ezekiel’s experience, the scroll<\/em> tasted sweet<\/em> in the mouth<\/em> (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour<\/em> . . .<\/em> stomach<\/em> resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.<\/p>","summary_ro":"10:8-10 As in Ezekiel’s experience, the scroll tasted sweet in the mouth (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour . . . stomach resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.","summary_en":"10:8-10 As in Ezekiel’s experience, the scroll tasted sweet in the mouth (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour . . . stomach resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":16607,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Honey","title_en":"Honey","content_ro":"<h3>HONEY<\/h3>\nSweet syrup produced by bees (Jgs 14:8), either wild (1 Sm 14:25-26) or domesticated (apparently so in 2 Chr 31:5). Sometimes, however, it may refer to thick grape syrup (as in Arabic) or date syrup (as described by Josephus). Honey was considered one of life’s necessities (Ecclus 39:26); one must not, however, eat too much (Prv 25:16, 27). It was part of the diet of John the Baptist (Mk 1:6) and of Immanuel (Is 7:15). Its exclusion, along with leaven, from grain offerings (Lv 2:11) is undoubtedly because it is susceptible to fermentation. Its sweetness became a familiar metaphor (Jgs 14:18; Ps 19:10; Rv 10:9-10).<\/p>\nSee also<\/em> Food and Food Preparation.<\/p>","content_en":"<h3>HONEY<\/h3>\nSweet syrup produced by bees (Jgs 14:8), either wild (1 Sm 14:25-26) or domesticated (apparently so in 2 Chr 31:5). Sometimes, however, it may refer to thick grape syrup (as in Arabic) or date syrup (as described by Josephus). Honey was considered one of life’s necessities (Ecclus 39:26); one must not, however, eat too much (Prv 25:16, 27). It was part of the diet of John the Baptist (Mk 1:6) and of Immanuel (Is 7:15). Its exclusion, along with leaven, from grain offerings (Lv 2:11) is undoubtedly because it is susceptible to fermentation. Its sweetness became a familiar metaphor (Jgs 14:18; Ps 19:10; Rv 10:9-10).<\/p>\nSee also<\/em> Food and Food Preparation.<\/p>","summary_ro":"HONEY Sweet syrup produced by bees (Jgs 14:8), either wild (1 Sm 14:25-26) or domesticated (apparently so in 2 Chr 31:5). Sometimes, however, it may refer to thick grape syrup (as in Arabic) or date syrup (as described by Josephus). Honey was considered one of life’s necessities (Ecclus 39:26); one must not, however, eat too much (Prv 25:16, 27). It was part of the diet of John the Baptist (Mk 1:6) and of Immanuel (Is 7:15). Its exclusion, along with leaven, from grain offerings (Lv 2:11) is ...","summary_en":"HONEY Sweet syrup produced by bees (Jgs 14:8), either wild (1 Sm 14:25-26) or domesticated (apparently so in 2 Chr 31:5). Sometimes, however, it may refer to thick grape syrup (as in Arabic) or date syrup (as described by Josephus). Honey was considered one of life’s necessities (Ecclus 39:26); one must not, however, eat too much (Prv 25:16, 27). It was part of the diet of John the Baptist (Mk 1:6) and of Immanuel (Is 7:15). Its exclusion, along with leaven, from grain offerings (Lv 2:11) is ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":32973,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Revelation","title_en":"Book of Revelation","content_ro":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","summary_ro":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","summary_en":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59444,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:11","title_en":"Study Note: Apocalipsa 10:11","content_ro":"10:11<\/strong> Unlike Ezekiel, who prophesied for Israel alone, John must prophesy<\/em> . . .<\/em> about<\/em> (or against<\/em>) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).<\/p>","content_en":"10:11<\/strong> Unlike Ezekiel, who prophesied for Israel alone, John must prophesy<\/em> . . .<\/em> about<\/em> (or against<\/em>) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).<\/p>","summary_ro":"10:11 Unlike Ezekiel, who prophesied for Israel alone, John must prophesy . . . about (or against) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).","summary_en":"10:11 Unlike Ezekiel, who prophesied for Israel alone, John must prophesy . . . about (or against) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87070,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:11","title_en":"Study Note: Apocalipsa 10:11","content_ro":"10:11<\/strong> Unlike Ezekiel, who prophesied for Israel alone, John must prophesy<\/em> . . .<\/em> about<\/em> (or against<\/em>) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).<\/p>","content_en":"10:11<\/strong> Unlike Ezekiel, who prophesied for Israel alone, John must prophesy<\/em> . . .<\/em> about<\/em> (or against<\/em>) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).<\/p>","summary_ro":"10:11 Unlike Ezekiel, who prophesied for Israel alone, John must prophesy . . . about (or against) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).","summary_en":"10:11 Unlike Ezekiel, who prophesied for Israel alone, John must prophesy . . . about (or against) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114696,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:11","title_en":"Study Note: Apocalipsa 10:11","content_ro":"10:11<\/strong> Unlike Ezekiel, who prophesied for Israel alone, John must prophesy<\/em> . . .<\/em> about<\/em> (or against<\/em>) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).<\/p>","content_en":"10:11<\/strong> Unlike Ezekiel, who prophesied for Israel alone, John must prophesy<\/em> . . .<\/em> about<\/em> (or against<\/em>) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).<\/p>","summary_ro":"10:11 Unlike Ezekiel, who prophesied for Israel alone, John must prophesy . . . about (or against) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).","summary_en":"10:11 Unlike Ezekiel, who prophesied for Israel alone, John must prophesy . . . about (or against) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142322,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 10:11","title_en":"Study Note: Apocalipsa 10:11","content_ro":"10:11<\/strong> Unlike Ezekiel, who prophesied for Israel alone, John must prophesy<\/em> . . .<\/em> about<\/em> (or against<\/em>) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).<\/p>","content_en":"10:11<\/strong> Unlike Ezekiel, who prophesied for Israel alone, John must prophesy<\/em> . . .<\/em> about<\/em> (or against<\/em>) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).<\/p>","summary_ro":"10:11 Unlike Ezekiel, who prophesied for Israel alone, John must prophesy . . . about (or against) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).","summary_en":"10:11 Unlike Ezekiel, who prophesied for Israel alone, John must prophesy . . . about (or against) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}

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